[242]. De Eleemosyna, c. 6.
[244]. See before, [page 140].
[246]. “The Parliament of Paris was originally the court of the kings of France, to which they committed the supreme administration of justice.” (Robertson’s Charles V., vol. i. 171.)
[247]. In most of the French editions, another letter is inserted after this, being a refutation of a reply which appeared at the time to Letter xii. But as this letter, though well written, was not written by Pascal, and as it does not contain anything that would now be interesting to the reader, we omit it. Suffice it to say, that the reply of the Jesuits consisted, as usual, of the most barefaced attempts to fix the charge of misrepresentation on their opponent, accusing him of omitting to quote passages from his authors which they never wrote, of not answering objections which were never brought against him, of not adverting to cases which neither he nor his authors dreamt of—in short, like all Jesuitical answers, it is anything and everything but a refutation of the charges which have been substantiated against them.
[248]. The Church of Rome has not left those whom she terms heretics so doubtfully to “take advantage” of Jesuitical aberrations. She has done everything in her power to give them this advantage. By identifying herself, at various times, with the Jesuits, she has virtually stamped their doctrines with her approbation.
[249]. The reference here is to an affray which made a considerable noise at the time, between Father Borin, a Jesuit, and M. Guille, one of the officers of the royal kitchen, in the College of Compiègne. A quarrel having taken place, the enraged Jesuit struck the royal cook in the face while he was in the act of preparing dinner, by his majesty’s order, for Christina, queen of Sweden, in honor, perhaps, of her conversion to the Romish faith. (Nicole, iv. 37)
[250]. In Prælog., n. 15.
[251]. The doctrines advanced by Lamy are too gross for repetition. Suffice it to say, that they sanctioned the murder not only of the slanderer, but of the person who might tell tales against a religious order, of one who might stand in the way of another enjoying a legacy or a benefice, and even of one whom a priest might have robbed of her honor, if she threatened to rob him of his. These horrid maxims were condemned by civil tribunals and theological faculties; but the Jesuits persisted in justifying them. (Nicole, Notes, iv. 41, &c.)