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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41989	Autokatakritoi, or, The Jesuits condemned by their own witness being an account of the Jesuits principles in the matter of equivocation, the Popes power to depose princes, the king-killing doctrine : out of a book entituled An account of the Jesuits life and doctrine, by M.G. (a Jesuit), printed in the year 1661 and found in possession of one of the five Jesuits executed on the 20th of June last past : together with some animadversions on those passages, shewing, that by the account there given of their doctrine in the three points above-mentioned, those Jesuits lately executed, were, in probability, guilty of the treasons for which they suffered, and died equivocating.	M. G. (Martin Grene), 1616-1667.; M. G. (Martin Grene), 1616-1667. Account of the Jesuites life and doctrine.; Hopkins, William, 1647-1700.	1679 (1679)	Wing G1826; ESTC R13202	29,605	24

ΑΥΤΟΚΑΤΑΚΡΙΤΟΙ OR THE Jesuits condemned by their own Witness Being an Account of the Jesuits Principles In the matter of EQUIVOCATION THE POPES POWER TO DEPOSE PRINCES THE KING-KILLING DOCTRINE Out of a Book Entituled AN ACCOUNT OF THE Jesuits Life and Doctrine By M.G. a Jesuit Printed in the Year 1661. And found in possession of one of the five Jesuits Executed on the 20th of June last past Together with Some Animadversions on those passages shewing that by the Account there given of their Doctrine in the three points above-mentioned those Jesuits lately Executed were in probability guilty of the Treasons for which they suffered and died Equivocating Impudentissimum est Jesuitas tantarum veritatum lucem contumeliosam sibi dicere quasi aliâ ratione fama eorum salva esse non possit nisi omnes homines caecos faciant vel mente vel memoria spolient LONDON Printed for Charles Harper over against St. Dunstans Church in Fleetstreet MDCLXXIX THE PREFACE SINCE the Sophistry of the five Jesuits lately executed in their dying Speeches hath been already over and over convincingly discovered to the World by abler hands and thus the main end of these Papers which was to disabuse the credulity of honest well meaning people is obtained I take my self obliged to satisfie the Reader that it is not without reason that I have proceeded to make them publick I had made considerable progress in and almost finished these remarks before the * two last and most satisfactory pieces on this Subject came to my sight Animadversions on the last Speeches of the Jesuits c. Impartial considerations on the Speeches of the five Jesuits c. I had no desire to increase the swarm of Pamphlets which the present licentious freedom of the Press sends abroad and therefore upon reading the Impartial Considerations c. I resolved to suppress these Papers but heartily wished I had been acquainted with the Learned Author of those Considerations and with his intention to publish them that I might have imparted my purpose to him who would have improved this Evidence to better advantage than I have done or can do Having thus utterly laid aside all thoughts of Printing or indeed of finishing what I had gone on so far with I was pressed by a worthy Friend not to desist for that these Papers would not be wholly unnecessary or unserviceable in regard my Medium was altogether new and untouched by all former Animadverters and it affords an Argument against the English Jesuits in general and Mr. Gawen and his Fellow-sufferers in particular which concludes with great probability that they were guilty of the Treasons sworn against them notwithstanding their obstinate denial and earnest protestations of their Innocence at their Execution might and did die prevaricating There is extant in English a little Book Intituled An Account of the Jesuits Life and Doctrine by M. G. Printed in the Year 1661. Who ever was the Author no doubt it was written by order and he had the assistance and direction of the whole body of English Jesuits The design of the Book was to vindicate the Jesuits from such hard thoughts of them as both Protestants and the more moderate Roman Catholicks had not undeservedly entertained and to represent them so excellent and useful to Human Society so innocent and so little dangerous either for their principles or practices to Government that they might stand fair for an equal share with other Roman-Catholicks in the favour and clemency of his Majesty who retained a kind remembrance of those good services had been done to his Father and himself by some of that Religion in the late Civil Wars Thus much may be fairly collected from the Preface where he brags that many of the Society were in his Majesties Camp where some lost their Lives others being taken endured Imprisonment and other hardship That there is scarce one Jesuit in England who cannot reckon some of his nearest Relations that died for his Majesty and that all that depended on the Jesuits sided with his Majesty c. Now in order to begetting in other Roman-Catholicks as also in his Majesty and the Government the desired good opinion of the Jesuits It must be our Authors first business to represent to the best advantage the great Piety of Ignatius Loyola their founder the excellent design he had in founding their Society together with the admirable Rules and Orders of the Society to shew the blessed fruits of the Institution and what advantages both Temporal and Spiritual mankind reaps from the Labours of the Jesuits for their good which our Author performs with a great deal of Art in the first three Chapters of this Book The remaining part of his task was to evade with as much dexterity those bloody Objections that are made against the Jesuits Practices and Principles for which they are decried not only by Protestants but also by all sober Papists He must so blanch over both their black and their crimson Actions and Doctrines that they may appear never to have offended either in deed or word but as innocent of those horrid crimes wherewith all the world charges them as is the Child unborn And really herein in the remaining four Chapters he acquits himself bravely and like a Jesuit and hath approved himself an Artist in framing and using Equivocations and may be turned loose to all the World In this brief account of their Life and Doctrine you find the sum of whatever can be said either in honour or defence of the Society And their Emissaries may furnish themselves here with tools to rivet the affections of their Votaries and admirers and to take off the prejudices of such others as are offended at them Among the five Jesuits lately Executed none plaid the Orator for himself and the Society like Mr. Gawen who very handsomely summed up in a few words the most that could be said for the vindication of both And 't is evident he borrowed that part of his Speech which contains the Apology both for himself and them from our Author It cannot be expected that so short a discourse should afford many Arguments to prove it and yet I have four to offer for it 1. Whereas Mr. Gawen cites King Henry the fourth of France the Royal Grandfather of our present Gracious King in a publick Oration saying he was satisfied with the Jesuits Doctrine concerning Kings as believing it conformable to what the best Doctors of the Church taught It is observable that our Author hath twice quoted the same passage in Answer to the third Objection and hath cited no other passage out of the whole Speech He cites it first with the very same flourish that Mr. Gawen makes p. 106. I prove by the Authority of Henry the great our dear Soveraigns Grandfather much stress lies on that Relation who said I am certain that in averring and defending the Popes Authority they differ not from other Catholick Divines And again within four

the Society in the Year 1626. or the 13th of August made a precept of obedience by which all Jesuits are obliged upon pain of damnation never to write dispute teach or print any thing concerning that matter The Precept is extant in an Epistle of Father Mutius and from thence inserted as a perpetual Precept into the eighth Congregation in fine it runneth thus Ordinamus in virtute Sanctae Obedientiae nequis in posterum materiam de Potestate summi Pontificis super Principes eos deponendi c. tractet aut libris editis aut scriptis quibuscunque nec publicè disputet aut doceat in Scholis ut occasiones omnis offensionis querelarum praecidantur This is the Precept which hath now steed this 35 years and never was infringed by any one since the year 26 nothing hath been said of this Question in Schools or Sermons p. 112. or public discourses nothing hath been Printed of it in the Society This care the Society hath had to avoid all offensive Questions c. Answ How little effect Aquaviva's precept had or how little it was regarded may be plainly seen by the Publishing of Sanctarellus his Book in the year 1625. and that approved by Father Mutius the self same General of the Jesuits who Published the Precept of August the 13th 1626. This Precept upon pain of Damnation was but necessary to a tone for approving Sanctarellus's Book and manifestly appears to have been intended meerly to prevent clamor and maintain the reputation of the Society more than the Authority of Princes It provides but slenderly for securing their rights for though it prohibits writing Books publick Disputations and Lectures on that Subject yet it leaves them at liberty to instill that Doctrine in private wheresoever they see it likely to find a favourable reception Nay for ought appears Libris editis out scriptis quibuseunque nec publicè disputet out doceat in Schuli it may be still vented in Sermons we have only our Authors bare word that nothing hath been said in Sermons for 35 years for the Prohibition extends only to Writing publick ●isputations and Lectures in the Schools if they forbear it in the Pulpit their obedience outgoes the precept Since the publishing of this Account we have reason to believe as we are informed upon Oath that this Doctrine hath been preached by some Fathers of the Society in Spain And if we observe the 0151 0146 V 2 consideration upon which F. Mutius was induced to prohibit the publishing of this Doctrine Ut occasiones omnis offensionis quirel exam praecidantar viz. To take away all occasions of offence and quarrel we shall not find the Princes of Europe much obliged to him for this precept For first hereby if there ever should be any of the Society so honest as to assert the rights of Princes against the Popes Usurpations they are prohibited doing it under pain of Damnation And Secondly there is no regard had to their Interests but meerly to the credit of the Society M. G. p. 113. The fourth Objection against the Jesuits Doctrine is that they teach the killing of Kings p. 114. though under the name of Tyrants So Mariana the Spanish Jesuit teacheth and therefore had his books burnt at Paris Answ This fourth Objection he propounds very blindly and not in those terms we make it That we charge them with is plainly this That they hold that Princes excommunicated by the Pope may be deposed and murthered by their Subjects This we put them to renounce in the Oath of Allegiance And upon Trial we find more Patrons of the King-killing Doctrine than a single Mariana whom they so freely give up M. G. I answer that Mariana did in the year 1599. print a book intituled de Rege Regis institutione which he dedicated to Philip the second King of Spain in this Book he did teach a Doctrine after Dominicus Soto l. 5. de Justitia Jure qu. 2. Art 3. contrary to the Judgment of the Society of killing not Kings but Tyrants which Doctrine the Society condemned and forbid and the other Doctors of the Society all unanimously impugned it Answ There is a great deal of craft in thus frankly giving up Mariana 1. As Bellarmine was excused before he borrowed his Arguments from Sanders a Secular Priest so here Mariana is not the first Author of this Doctrine he learned it of Soto 2. It is represented as a small slip a single Proposition that is saulty 3. They give him in composition for the whole Society and pretend that all the other Doctor Etors of the Society unanimously impugned it Whereas besides that it discovers the Authors passion for Mariana it shews that 't is not the King-killing Doctrine they disavow but have politickly picked out a single Proposition that they may have somewhat to condemn for their credit Whereas no less than two whole Chapters are hable to exception for that scandalous Doctrine And the King-killing Doctrine in the terms we charge them with it is as much the Doctrine of all Jesuits who have written on that Subject as 't is Mariana's M. G. That you may know the truth I must do as in the last Objection that is give you a Narrative of the passage When then the General of the Society Claudius Aquaviva understood that Mariana had put out an opinion of so dangerous consequence he writ to the Fathers of the Society in France who had acquainted him with the whole matter in these words as Father Coton sets them down in a Letter to the Queen Regent of France p. 115. We have been very sorry that no body perceived the fault until the Books were Printed the which notwithstanding we have presently commanded to be corrected and will use great care hereafter that such things happen no more This passed in the Year 1606. four years before the Sorbou condemned Mariana's Book which was An Dom 1610. July the 4. Answ Clandius Aquaviva's Epistle to the Fathers of the Society in France is Apocryphal it is extant no where save in Father Cotons letter to the Queen Regent and he who consulted an Astrologer teaching the Death of the King and betrayed his Confessions to the Spamard as Father Coton did would not stick to sorge a Letter from Clandius aquaviva to the Fathers of the Society in France at a time of need as that was when Father Coton wrote to the Queen Regent after the Murther of Henry the 4th by Ravilliack who was said to have been animated to commit that Parricide by reading Mariana But admit Clandius Aquaviva did write such an Epistle and at the time pretended is it credible considering that strict correspondence the Provincials of all Order throughout the world keep with their General at Rome that a Book which made so much noise should sell off a whole Impression and be Re-printed twice pass seven years and yet the General of the Order know nothing of that

he was he answered Nec mentiri se posse nec hominem prodere passusque multa tormenta corporis nondum enim erant Imperatores Christiani permansit in sententiâ that is he would be neither a Lyar nor a Traytor and having endured much torturing for Emperors were not as yet Christians he persevered in that resolution It is a plain case this good old Bishop never dreamt what service a Mental Reservation might have done him and 't is further evident that if St. Augustine who so highly magnified his Heroick constancy had approved this Doctrine of Equivocation he would rather have pitied the poor Bishops simplicity than have commended his example to imitation So that it appears our Authors dilemma hath not so perilous and unavoidable horns as he imagins To conclude though the forementioned be an example of veracity in gradu heroico and perhaps constancy would often fail good men in the same circumstances yet I am sure that as strict conscience would not have permitted any man to betray his Majesty so neither would it have allowed him to make use of a Lie either plain or artificial for his Majesties preservation In such a strait he must have put on a resolution to suffer any thing rather than be a Liar or a Traytor and to have committed the keeping of himself and his Soveraign to the all-wise providence of a faithful Creator 1 Pet. iv 19. who knew how to provide for the security of both without the help of such indirect means and unworthy shifts M. G. The Doctrine therefore of Equivocation teacheth only this that when there is a just necessity of concealing the Truth then you may Equivocate but when there is not a just reason to conceal the Truth then it is a sin to Equivocate because such Equivocation containeth fraud and double dealing contrary to Christian Charity and that candor and sincerity which is necessary for commerce among men Answ If our Author seem to have a more tender conscience than his brethren and will admit that it is sometime a sin to Equivocate you must consider that he is an Apologist for the Society and must very warily unfold this Mystery of Jesuitism But if you please to consult * Op. mor l. 3. c. 6. num 22. Sanchez and some other less rigid Casuists you will find very slight causes may serve to justifie Equivocation even sport it self if a man do not swear to it M. G. And in this the Jesuits be no way singular they teach but what all teach Answ If the Jesuits are no way singular herein or as he saith above p. 101. herein the Society hath nothing particular but all Roman Catholicks agree with them in this point then they are even all to be trusted alike But I will do our Author and the Society thus much right they have above all other Writers obliged the World with these fine new Names for Officious Lies unknown till Navarrus read Casuistical Divinity to the Jesuits Colledg at Rome and further by communicating the art of framing and using Equivocations and Mental Reservations with the greatest dexterity imaginable M. G. The third and main objection against the Jesuits Doctrine is p. 105. that they maintain the Popes Authority in prejudice to Soveraignty teaching that the Pope hath power to depose Kings This is the objection with which the Jesuits are every where cried down And because it is so much made of by the adversaries of the Society p. 106. I shall humbly intreat the Reader to give me leave to be a little more large in my Answer Answ The Objection is very considerable and such as after all his shuffling he cannot get clear of For what he saith doth not so much justifie the Jesuits as impeach all other Romanists of the same Traiterous Tenant M G. I say therefore as to matter of fact for I mean not to meddle with the Question otherwise that the Jesuits never did at any time teach in this matter otherwise than what was the common Doctrine of other Doctors in the Catholick Church and for the present they are less chargeable with this Doctrine than any others Answ There needs no extraordinary measure of sagacity to Divine why our Author balks the Question and will not meddle with it otherwise than as matter of Fact It is not of dread of Damnation for disobedience to Father Mutius his precept But the true reason is because he cannot meddle with it without spoiling the design of his whole Book He is an Apologist for the Jesuits and is obliged to give such an account of their Doctrine as may represent their Principles honest and no way dangerous to the rights of Princes Now should he have undertaken the Question this design were utterly defeated All the world knows our Author being a Jesuit one of the Popes Janizaries he must maintain the Popes power to depose Kings and determine the Question in such a way England and A. D. 1661. as considering the time and place for this account of the Jesuits Doctrine was calculated would have proved of dangerous consequence to the Society But that the Society is never a jot the less chargeable with this Doctrine than other Papists notwithstanding F. Mutius Vitelleschi's precept of obedience I will shew when I come to consider it by and by M. G. The first part of this Assertion I prove by Authority of Henry the Great our dear Soveraigns Grandfather who when the Doctrine of the Popes deposing Kings was objected against the Jesuits as an Argument why they ought to continue banished out of France said to the Parliament these words I am certain that in averring and defending the Popes Authority they differ not from other Catholick Divines This the French Stories aver this the Speech of that great King makes appear This Speech is Printed at the end of this Book p. 137. this the Actions of the same King if his words were not extant would make plain to all the world For how can it be imagined that he who was in the account of all a very wise man should admit into his Kingdom men that held Treasonable Doctrine p. 107. How should he possibly be supposed so forgetful of his own good and the safety of his own posterity as that he should plead for men charged to hold Doctrine prejudicial to Monarchy without examining whether their accusations were true No no he was not so weak as to become the Orator for his own ruin He would never have made it his business to plead for the Jesuits and command their admission nay further to take them into his familiar acquaintance make them his Confessors and build them Colledges and bequeath his heart to them if he had not been fully satisfied that their Doctrine contained nothing singular to the prejudice of Soveraignty Answ He makes a great flourish with the Authority of King Henry the fourth of France our dear Soveraign's Grandfather in an Oration which