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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

knows that they would take the Oath of Allegiance were the word HERETICAL abated them they say the Civil Magistrate may declare what is Treason but 't is the Prerogative of the Church to declare what is Heresie Now whosoever upon this score objects against the Oath must acknowledg that the Council of Constance hath not Condemned the King-killing Doctrine nor do the Jesuits say Anathema to it For did the Decree extend to the condemnation of the Doctrine abjured in the Oath of Allegiance they might abjure it as Heretical being condemned by a General Council but so long as they refuse it on this account 't is evident they do not believe the Council ever intended to censure it and certainly it never did So that for ought that our Author or Mr. Gawen hath said it is reasonable still to object these bloody Tenents to the Jesuits who appear to this day to have kept on foot that League for the extirpation of Heretical Princes which F. Campian saith all the Jesuits in the World had entred into in his days near 100 years ago Campianus Ep. ad Considiarias Regi●ae Argliae p. 22. and notwithstanding the many defeats Providence hath given them in their enterprizes yet they despair not of effecting it Infer Seeing then the Jesuits Principles even as represented most plausibly by an Apologist of their own are so dangerous and destructive to Princes especially such as are of the Protestant Religion and since we have so much reason to believe Mr. Gawen and the rest were of the same Principles in the forementioned points with our Author and there have been treasonable practices agreeable to their Principles so legally and fully proved upon them as satisfied the Jury and Bench to Convict and Condemn them I think that person wants both Faith and Charity who will not believe them guilty He little knows what a Jesuit is and is utterly unacquainted with the mystery of Mental Reservations who suspends his judgment till one of them shall confess III. Touching the matter of Equivocation you see what our Authors judgment is he doth not meerly assert that it is lawful to conceal Truth by doubtful Speech p. 100. p. 101. that is Equivocation or Mental Reservation but impudently pretends the consent of all Ages and Parties all Schools and Vniversities none excepted as though it were an uncontroverted point Which were it true would make Equivocation and Mental Reservation a Doctrine more truly Catholick than Transubstantiation or Invocation of Saints which they deny not to be unanimously contradicted by Protestants Our Author saith that when there is a just cause to conceal the Truth then it is lawful say the Divines to use Ambiguous Speech that is Equivocation and Mental Reservation We are now further to enquire what is a just cause to Equivocate and see whether the Jesuits lately Executed had such cause as might in the Judgment of their Casuists make it lawful for them to die thus concealing the Truth Our Author plainly tells us p. 102. When the cause to conceal Truth is just or not depends on the particular circumstance of every occurence for which no rule can be set This you will say is pretty fair he leaves every man to judg for himself when he hath just cause to Equivocate which a Jesuit will never fail to have as oft as this Art may do him service If you please to consult other Casuists of the Society * Quoties id necessarium aut utile est ad salute corporis honorem res familiares tuendas Op. mor. l. 3. c. 6. n. 19. Sanchez will tell you the defence of Life Honour or Goods is a just cause When a Question is * Ibid. num 27. Sed qui praecipuè aequivocatione excoluerint eo video suisse Anglos Ep. ad Fr. Duc. p. 108. asked by any Incompetent Judg. And 't is notorious the Jesuits deny any Lay-man to be the Competent Judg of Ecclesiasticks or if a Competent Judg ask a Question extrajudicially Here is scope enough But perhaps it were more advisable to consult Jesuits of our own Nation for * Casaubon observes that they of all men have taken most pains in cultivating the Art of Equivocation And I may add have always practised it most licentiously Now what hath F. Garnet given under his hand in this matter As oft as there is occasion for necessary defence for avoiding of some injury and damage See Proceedings against the Traytors sheet u. fol. 4. Mitig. c. 7. n. 14. or for obtaining some good of moment without the peril of any man Equivocation is lawful And Father Parsons resolves that Equivocations must sometimes be practised when no other evasion can be found for defence of Innocency Justice SECRECY or the like urgent occasions Let us now enquire whether the Jesuits had not several of these causes to deny what was sworn against them and take it upon their death that they were as innocent as the Child unborn 1. The defence of their own Honour and Reputation which would have been irreparably ruined should they either by an ingenuous Confession or but by silence have owned themselves guilty 2. The Honor of the Society was at stake which would have been utterly lost should a Provincial a Procurator and other principal Fathers have owned themselves guilty of so Hellish a Plot. 3. To avoid those severities which though in truth might justly have been inflicted on Roman Catholicks yet the Jesuits esteem injuries as well as damages Should the dormant Laws be throughly awakened as 't is no doubt but they would should these Jesuits have made a free Confession the Popish Interest would lose ground apace Bzovius de Pontij Rom. cap. 46. p. 621. Pa●sors ●iscus of the Answer of W. B. p. 22 23. 4. 'T is a good of no small moment to purchase themselves the Reputation of Innocents and Martyrs as in opinion of Bzovius and Parsons Campian and Garnet were and all that follow them in the same cause are sure to be reputed And this will much advance the good of the Catholick Cause which would be in danger of losing many well meaning people by their sincere Confession who will be confirmed in the Romish Communion when they see these Jesuits protest their Innocence with their dying breath 5. They had a mighty work upon their hands no less than the Conversion of three Kingdoms and for ought they knew the subduing of a Pestilent Heresie which hath domineered over a great part of this Northern World a long time as Mr. Coleman said See his Letter to F. la Chaise And the same work appears to be still carrying on and I am sure requires secresie for 't is a work of Darkness Now I shall argue as our Author did There being such a design in hand for the good of their Holy Mother the Church and their most Holy Father the Pope whose Interests are no doubt as dear to them as ever was the