Fénélon continued long unrecompensed. The king bestowed a small benefice on him; but he was passed over when other preferment presented itself. On the death of Harlay, it was expected that he would be named archbishop of Paris; but it was bestowed, on the contrary, on Noailles, whose nephew had married madame Maintenons niece. Soon after, however, he was named archbishop of Cambray. Madame de Coulanges, writing to madame Sévigné, says that Fénélon appeared surprised at his nomination; and, on thanking the king, represented to him that he could not regard that gift as a reward, whose operation was to separate him from his pupil; as the council of Trent had decided that no bishop could be absent more than three months in the year from his diocese, and that only from affairs important to the church. The king replied, by saying that the education of the prince was of the greatest importance to the church, and gave him leave to reside nine months of the year at Cambray, and three at court. Fénélon, at the same time, gave up his two abbeys, having a scruple of conscience with regard to pluralities.[107] We have now arrived at the period when Fénélon's career was marked by persecution instead of reward; and he himself became immersed in controversies and defence, which, though admirable in themselves, absorbed a talent and a time that might have been far more usefully employed. We must go back a short time, to trace the progress of circumstances that led to his disgrace and exile. The characteristic of the French church during the reign of Louis XIV. was its spirit of controversy and persecution. We do not speak of the Huguenots; they were out of the pale of the church. But first came jansenism, which declared that faith and salvation depended on the immediate operation of the grace of God. This doctrine was supported by the sublime genius of Pascal by the logic and virtues of Arnaud; and boasted of the first men of the kingdom, Racine, Boileau, Rochefoucauld, &c., as its disciples. The king was taught by the jesuits to believe that the sect was dangerous, its supporters intriguers, and the whole system subversive of true piety. Fénélon declared himself the opposer of jansenism. He looked upon the free will of man as the foundation of religion, and considered the elective grace of the jansenists as contradictory of the first principles of Christianity. In his opinion, love of God was the foundation of piety; and he found in the writings and doctrines of madame Guyon the development and support of his ideas. Madame Guyon, a lady of irreproachable life, who from the period of an early widowhood had devoted herself to a life of piety, was an enthusiast. Her soul was penetrated with a fervent love of God, and so far she merited the applause of Christians; but by considering that this heavenly love was to absorb all earthly affection, she impregnated the language, if not the sentiment of divine love, with expressions of