Fénélon believed that man had no power to seek heavenly good without the grace of the Saviour. When man does right, he alleged that he only assented to the impulse of God, who disposed him through his grace so to assent. When he did ill, he only resisted the action of God, which produces no good in him without the co-operation of his assent, thus preserving his free will. He considered true charity, or love of God, to which he gave this name, as an intimate sense of and delight in God's perfections, without any aspiration to salvation. He supposed that there was a love of the beautiful, the perfect, and the orderly, beyond all taste and sentiment, which may influence us when we lose the pleasurable sense of the action of the grace of God, and which is a sufficing reason to move the will in all the pains and privations which abound on the holy paths of virtue. He would have carried this notion further, but was obliged to mould his particular notion by the faith of the church, which enforces what it calls a "chaste hope of salvation," in contradiction to the quietists, who banish every idea of beatification, and profess to be willing to encounter perdition, if such were the Almighty's will. He was more opposed to jansenism, which makes salvation all in all, while it confines it to the elect of God. Jansenism, indeed, he considered as peculiarly injurious, and destructive to the true love of God. But as bigotry made no part of his nature, he tolerated the jansenists, though he would gladly have converted them; he invited their chief, father Quesnell, to his palace, promising not to introduce any controversy unless he wished; but testifying his desire, at the same time, to prove that he mistook the meaning of St. Augustin, on whom Jansenius founded his doctrine. Of Pascal's Provincial Letters, he wrote to the duke de Beauvilliers, that he recommended that his royal pupil should read them, as the great reputation they enjoyed, would cause him certainly to desire to see them; and sent a memorial at the same time, which he considered as a refutation of the mistakes into which he believed Pascal had fallen. He was equally tolerant of protestants; and when M. Brunier, minister of the protestants dispersed on the frontiers of France, came to Mons to see him, Fénélon received him with his accustomed cordial hospitality, and begged him often to repeat his visit.