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cause_n	bishop_n	king_n	matter_n	1,577	5	5.6457	4	false

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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 Pope are injurious to them but yet more than any or indeed all the rest the Jesuits Pursuant to this Doctrine there hath been for several years carried on an Hellish Plot for the subversion of our Government and Religion and in order to the ruin of both for the Assassination of His Sacred Majesty There were engaged in it as hath been sworn of the renowned Order of the Benedictines Corker Howard c. of St. Domincks Order Keimash Dominick Collins c. of the Franciscans Armstrong and Napper of the Carmelites Hanson Trevers c. of the Clergy many Priests Bishops and some Cardinals But it was first hatched by the Jesuits and there are more of the Society accused than of all Orders besides But yet I must not forget or omit one passage I passage I remember I have read in a French Book Entituled Traite de la Politique de France for the Renowned Order of St. Benedict In a Chapter where among other things he prescribes methods for the utter ruin of the English Nation the Author advises that a promise should be made to the Benedictines that they should be re-established in all their Ancient Possessions according to the Monasticon which saith he will make those Monks move Heaven and Earth to bring all into confusion So that you see the Benedictines of how good repute soever they have been are none of the most quiet Spirits As the Jesuits are the Popes Janizaries so are the Benedictines his Spahi M G. Though not withstanding it is to be observed that none of these nor no Catholick Divine ever gave the Pope an Arbitrary Power to depose at his lest as now some though very falsly presume Their opinions were modified so that their Books stood in esteem and were not thought to have deserved so ill at Princes hands as now some would make them seem Answ In the Paragraph before he hath given them such a wound as the Plaister he lays upon it in this will neither cover nor cure It is well known See my Lord Bishop of Lincoln 8. pag. 60. that very small reasons have been thought by the Pope cause enough for the deposing of Kings And by accusing all Protestant Prindes of Heresie these Authors plainly give the Pope power to depose them at his list M. G. All which I do not say to defend their opinions as good but only a declaring matter of Fact I say these and many more were cited in Schools for this Doctrine as a common opinion before the Society was in the World as beside what I have said is manifestly proved in the Oration which Cardinal Perron made to the third Estate in France Answ Having made a fair Apology to little purpose for others he now makes another with as little success for himself All which I do not say to defend their opinions as good Well said but what then Sir Dare you condemn these opinions Do you any where so much as insinuate that they are bad much less do you any where profess to disown them as traiterous and false M. G. Whilst then this was the opinion of the Schools Bellarmine writ his Controversies and in the matter De summo Pontifice p. 110. he taught this Doctrine and he took his Arguments as be professeth himself out of Sanders a Secular Priest Answ It seems the common opinion of all their Divines and Canonists with a Pope at the head of them amounts to no more than a School point He insinuates that though this Doctrine formerly was the opinion of the Schools 't is otherwise now I should be glad to hear that this point is at present determined otherwise than it was formerly wont in Popish Schools But I doubt I may expect till I am a weary before I hear so good news For ought appears to the contrary our Author and the rest of the Society are still of Bellarmines opinion But to serve the present design an Apology must be made for Bellarmine and what is it Why alas unhappy man It was his ill luck to write in a time when this Doctrine was commonly received And was it so It had been worthy Bellarmines great Learning to have rectified that vulgar error to have disabused the World and answered Sanders his Arguments rather than to have urged them further and confirmed so dangerous a Doctrine by his Authority Those vertues for which Silvester de Petra Sancta celebrates him would have inclined him to this but 't is apparent the Genius and Interest of the Society swaid him the contrary way M. G. After Bellarmine partly to vindicate him and partly upon other accounts four or five Jesuits more writ on the same matter alledging Authors who had writ before them taking for the most part their reason out of former writers that stood in Libraries and were read without control in Schools And this is that which Henry the fourth said That he was sure Jesuits taught nothing in this matter which did differ from the other Catholicks But it was not enough for the Society to be as wary as others Answ If those four of five Jesuits have been mis-led by Bellarmine and former Writers the Society ought to have censured both him and them and should have obliged those Authors to recant Till the Society set some publick brand upon them for this scandalous Doctrine that its Authors may be no more in a capicity to mis-lead others the Society is justly charged with that Doctrine and all those ill consequences thereof which it hath in its power so easily to redress M.G. their Doctrine therefore after the death of Henry the fourth their great Protector was highly contradicted especially in France and much noise there was The Jesuits them seeing that this Doctrine was Lapis offensionis and bred disgust because they taught it to take away all complaint of the Society resolved never to say more of that matter So F. Claudius Aquaviva the fifth General of the Society made a Prohibition concerning this matter on the 5th of Jan. 1616. p. 111. Answ Observe I pray you the reason of these Prohibitions which he thinks make the Society less chagerable with this Doctrine than others It is no dislike of it but rather the contrary that occasioned their silence It seems the Jesuits had as they still have a very ill name and Doctrine that was ever a whit suspicious if taught by them was the worse received for the teachers sake Now it grieved them to see this Darling Doctrine and consequently the Papal Power lose ground and themselves hated and reviled for teaching it therefore to stop those mouths which were every where open against them and because the Doctrine was likely to be propagated with better success by more acceptable persons they resolved for the future to be silent in that point M. G. But because that Prohibition seemed not efficacious enough to prevent all inconveniences and give the World full satisfaction Father Mutius Vateleschi the sixth General of

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