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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

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

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

which this account p. 6. l. 42. Chastel p. 7. l. 37. Loiola p. 8. l. 23. for the honour of the renowned l. 21. blot out I passage p. 9. l. 47. the Jesuits then had p. 11. l. 47. but they have politickly p. 14. l. 7. their p. 15. l. 18. themselves In the Margin p. 1. dele p. 172. p. 3. l. 7. ubi supra add ut l. 36. He quotes Ofiander a violent Lutheran charging the Calvinists with a Doctrine they all renounce and abhor p. 8. l. 6. Lincolns Letter in 8. p. 60. CHAP. VI. Objections made against the Jesuits Doctrine p. 100. M. G. FROM these adversaries not of Learning but of Truth proceed the Objections against the Jesuits Doctrine which I intend to take notice of in this Chapter Answ A Casuist of the Society teacheth Tambourin cited in the Jesuits Morals p. 345. That one accused of a Crime which cannot be legally proved by the Accuser i. e. not because falsly Objected but for want of corroborating evidence may not only deny his crime but also say his Accuser lies and slanders him Thus our Author treats the Objectors and to be before-hand with them gives his Reader an Antidote against all their Objections by saying they proceed from the Adversaries of Truth i. e. as he describes them in paragraph just before men who impugn the Jesuits Doctrine by railing clamors forging and falsifying their Books who deserve no Answer but in the Ancient Catholick way of confuting obstinate Hereticks by Fire and the hand of the Hangman M. G. And their first Objection is That the Jesuits teach the Doctrine of Equivocation and Mental Reservations and therefore cannot be trusted Answ The Objection hath Truth in its antecedent and Reason in its Consequence which is firm and undeniable All who teach and practise those Arts of deceiving viz. Equivocation and Mental Reservation are Persons not to be trusted Ergo If the Jesuits teach and practise such Arts which our Author denies not but defends them the Jesuits are persons not to be trusted M. G. I answer the Jesuits teach nothing in this matter which is not the common Doctrine of all Schools and Vniversities none excepted Answ How none excepted I know not what Artifice can bring him off without downright lying for Protestant Schools and Universities all expresly condemn it M. G. Nor do I see how it can be denied unless we will say that it is lawful to lie as Statera morum doth for then we may infer as that Book doth p. 101. That it is clear they are in an error who scorning the name of a Lie p. 172. make use of Equivocation But that Author will not find any of his opinion nor doth he lessen but increase the difficulty Answ If the Author of Statera morum maintain the lawfulness of lying he doth ill But I think he is much in the right as to the matter of Equivocation which is but another and a finer name for the same thing M. G. The sum therefore of the Doctrine concerning Equivocation is this That it is always ill done to Lye but not always ill to conceal the Truth by ambiguous Speech that is Equivocation and Mental Reservation Answ That is in plain English a simple plain old-fashioned Lie without either welt or guard is a sin but a curious new-fashion'd artificial Lie such as our Author saith the Jesuits and all Catholick Doctors hold lawful and sometimes necessary is no sin at all M. G. when there is a just cause to conceal the Truth then it is lawful say the Divines to use ambignous Speech on the contrary when there is not a just cause to conceal the Truth then it is a sin to equivocate Now when the cause to conceal the Truth is just or not dependeth on the particular circumstance of every occurrence for which there is no rule can be set Answ One will find it a very hard matter to catch a Jesuit without a just cause to Equivocate or use Mental Reservation if you consult their Casuists on the Question when there is just cause and when not But what need of a Casuist to resolve it Our Author leaves every man to judg for himself whether he have just cause or not and then no doubt both themselves and all that depend on them will find causes enough to justifie the use of ambiguous speech when ever it may do them service M. G. This is the Doctrine of Equivocation wherein the Society hath nothing particular but teaches that and only that in which both Catholick and Protestant Doctors agree Answ Admirable Doctrine 'T is much the Society should have nothing particular in it If all Catholick Doctors agree with them herein the more is their shame But sure our honest Country man Joseph Barns a Benedictine Monk who wrote a Book against Equivocation was of another opinion and one would be apt to think that the Sorbon Doctors who approved and commended Barus his Book were so too I am sure he most unconscionably slanders the Protestants in pretending their consent M. G. Among the Catholick Doctors that teach this p. 102. are St. Augustine S. Chrysostome St. Ambrose St. Thomas and after him a Torrent of School Divines Answer He had very ill luck to stumble first upon St. Augustine 't is pity St. Jerome had not lain in that place Com. lib. 1. in Ep. ad Galat. cap. 2. Utilem verò simulationem assamendam in tempore Jehu regis Israel nos doceat exemplum St. Jerome indeed speaks somewhat favourably out of devotion to the Prince of Apostles maintaining that St. Peter was not in earnest reproved by St. Paul and in vindication of it wrote an Epistle to St. Augustine citing seven Authors for it but St. Augustine hath so bafflëd him in his VIII and ●X Epistles that he made him weary of the Controversie It 's true about St. Augustines time some Writers of good account spoke too favourably of officious Lies But St. Augustine * Lib. de Mendac ad Consent Lib. contra mendacium Enchir. ad Laurent c 22. Com. ad Psal 5. alibi passim condemns all Lies without exception whether Pernicious Officious or Jocose although he grant the two latter are not so damnable as the first And that Father salves the best Arguments that could be urged in favour of Officious Lies which as good as any that Equivocation or Mental Reservation will bear Perhaps a passage in his Book Contra Mendacium might encourage our Apologists Author for he cites at second hand to abuse that Father as a Patron of the Jesuitical Doctrine Aug. contra Mendac C. 10. of concealing Truth by Equivocation and Mental reservation the passage is this Non est mendacium cum SILENDO absconditur VERVM sed cum LOQVEN DO promitur FALSVM But this passage makes directly against Mental Reservations and condemns them as Lies he saith It is not a Lie when TRVTH is concealed by SILENCE but