In the midst of it all, the theory of Suárez on the "Origin of Power" came into the hands of the parliamentarians, and that added fuel to the flame; Ubaldini wrote to Rome on June 17, 1614, that "the lawyer Servin, who was like a demon in his hatred of Rome, made a motion in parliament, first, that the work of Suárez should be burned before the door of the three Jesuit houses in Paris, in presence of two fathers of each house; secondly, that an official condemnation of it should be entered on the records; thirdly, that the provincial, the superior of the Paris residence and four other fathers should be cited before the parliament and made to anathematize the doctrine of Suárez, and fourthly, if they refused, that all the members of the Society should be expelled from France." The measure was not passed. The book which did most harm to the Society in the public mind was the "Lettres provinciales" by Pascal, though the "Lettres" were not intended primarily or exclusively as an attack on the Jesuits. Their purpose was to make the people forget or condone the dishonesty of the Jansenists in denying that the five propositions, censured by the Holy See, were really contained in the "Augustinus" of Jansenius. At the suggestion of Arnauld, Pascal undertook to show that other supposedly orthodox writers, including the Jesuits, had advanced doctrines which merited but had escaped censure. The letters appeared serially and were entitled: "Les Provinciales, ou Lettres écrites par Louis de Montalte à un Provincial de ses amis, et aux RR. PP. Jésuites, sur la morale et la politique de ces Pères." They took the world by storm, first because they revealed a literary genius of the first order in the youthful Pascal, who until then had been engrossed in the study of mathematics, and who was also, at the time of writing, in a shattered state of health. Secondly, because they blasted the reputation of a great religious order, and reproduced in exquisite language the atrocious calumnies that had been poured out on the world by the "Monita secreta," the "Historia jesuitici ordinis," Pasquier's "Catechism" and the rest. The doctrinal portion of the letters was evidently not Pascal's; that was supplied to him by Arnauld and Quinet, for Pascal had neither the time nor the training necessary even to read the deep theological treatises which he quotes and professes to have read.