Richelieu, if not deeply religious, was thoroughly a Churchman; but his attitude towards Protestants separated him, on most fundamental points, from the Spanish and Roman persecutors, and he differed considerably from the great divines of the preceding generation. He had just come to power when a book was published at Rome by Sanctarelli renewing the theories of Bellarmin and Suarez, which had excited the indignant resentment of the university and the Parliament. Richelieu required the Paris Jesuits to renounce the doctrines which their brethren proclaimed essential to orthodoxy. And they did what he required of them, accepting, in France, the sentiments of France, and protesting, at Rome, that they retained the sentiments of Rome. They became the friends of their very arbitrary protector. When Father Caussin, the king's confessor, warned him against the cardinal's wars, and his Protestant alliances, his superiors agreed to remove him. Richelieu refused allegiance to system or party, and opposed the Jansenist and the Gallican as he did the Jesuit extreme. He desired to be aided, not hampered, by the Church and cultivated as much independence as allowed friendship with Rome. Towards the end of his life it was his object to become patriarch of France. The Pope who reigned in his time had been in France when Cardinal Barberini. He was a pontiff of a modern type, when compared with many of his recent predecessors; and it was in his pontificate that the Roman Inquisition put out its fires. He did not escape the influence of the Frenchman's more vigorous personality. He shared his dread of the Habsburgs and his interest in Gustavus, but they came to a breach at last. It was in Richelieu's time, and under his auspices, that the great division occurs between the modern Papacy and the medieval, which the Counter-Reformation had revived. The striking contrast between France under Richelieu and France under Lewis XIV is the tolerance of the one and the intolerance of the other. But no spirit of independence could be safe under the absolutism which the cardinal inaugurated, and which was a glaring inconsistency as long as consciences were free. The change, which was sure to come, came when, under very peculiar constellations, Lewis XIV desired to show that he was a better Catholic than the Pope.