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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46856	The Jesuits Gospel according to Saint Ignatius Loiola wherein their impious doctrines against the Christian faith, their pernitious maxims against Christian princes, and their unjust practices destructive to all humane society, contrary to the Sacred Scriptures, the laws of God, and right reason are declared.	Sergeant, John, 1622-1707.	1679 (1679)	Wing J716A; Wing S2573_CANCELLED; ESTC R24520	44,155	37

THE JESUITS GOSPEL According to Saint Ignatius Loiola WHEREIN Their Impious Doctrines against the Christian Faith Their Pernitious Maxims against Christian Princes AND Their Unjust Practices destructive to all Humane Society Contrary to the SACRED SCRIPTURES the LAWS of GOD and Right Reason are declared Veni gladium mittere non Pacem Sicut Serpentes LONDON Printed for Norman Nelson at Grays-Inn Gate in Holbourn MDC LXXIX THE Jesuits Gospel Acccording to Saint Ignatius Loiola CHAP. I. Of the Pope 1. THe Bishop of Rome is God Dist. 96. Ca. satis evidenter 2. The Pope is no Man Lib. 1. Sext. de electione tit 6. c. fundament in gloss 3. The Pope is neither God nor Man In. Prolog Clement in glossatore 4. It 's lawful for no man to imagin or practise to transgress the Precepts of Apostolical See Dist. 20. c. nulli Dist. 12. 22. 5. An Heretick is he who is not obedient to the Pope's Decrees Ibidem 6. The Pope is Lord of all Temporalties upon Earth Lib. 3. Sext. tit 16. c. Bericuloso 7. No man ought to say unto the Pope Why dost thou thus or thus Decret lib. 7. c. 5. gloss 8. No mortal man may sit in Judgment upon the Pope Dist. 40. c. si Papa c. non omnes gloss 9. It 's lawful for no Creature to call into question the Judgment of the Apostolical See or delay the Sentence thereof Caus. 17. q. 4. c. memini 10. The Pope may dispense against the Apostles Dist. 34. Col. in gloss Dist. 82. c. Presbyter in gloss Caus. 15. q. 6. c. authoritatem in gloss 11. The Pope hath Celestial arbitriment lib. 1. Decret Greg. c. 5. 12. The Pope's Will is a Law Ibidem 13. The Pope may cause an unjust Decree to be received for just Ibid. 14. All Nations and Kingdoms are under the Pope's Jurisdiction Ext. Com. tit 1. super gentes 15. God hath delivered over unto the Pope the power and rule of Heaven and Earth Ext. Jo. 22. tit 5. dist 22. c. omnes 16. The whole World is the Pope's right and inheritance therefore if Emperours or Kings have at any time given any Privileges or Lands to any Pope as they say Constantine did to Sylvester they did not give that which was their own to give but only restore that which was formerly taken from them by tyranny and injustice Aug. de Anconade potestate Ecclesiasticâ part 1. q. 1. ar 1. 17. The Pope is above all Principalities and Power and every name that is named not only in this World but in that which is to come and that he is the Sun and Light of the World B. 20. de Roman Pontific ca. 6. p. 56 57 58 66. Eph. 1. 21. 18. The Pope hath an Almighty Infallibility and cannot err Sanch. Suarez G. Valentia CHAP. II. Of the Papal Grandeur or Greatness 1. WHen the Emperour goeth to be crowned by the Pope he as soon as he espyeth his Holiness is to kneel and worship him bare-headed then to approach nearer and kiss his feet and the same is to be done by the Empress when she is crowned Sacrarum Ceremoniarum lib. 1. fo 22. edit Rom. 2. When the Emperour is crowned at the publique Procession before the people he is to go to the Pope's House and then to hold the Stirrup till his Holiness mounts on Horseback and then like a Lacquey must he hold the Pope's Rosinant some wayes by the reins Ibidem fo 25 26. 3. This piece of Service must the Emperour King or Chief Potentate perform when the Pope is chosen in his Procession to the Lateran Church Ibidem 4. If there be two Kings present then the Pope doth command the one of them on his right side the other on his left must lead his Palfray along by the Bridle Ibid. 17. And therefore when Frederick Barbarossa held the left Stirrup of his Holiness as he alighted from his Horse his Holiness Pope Adrian the Fourth took great displeasure because he held the left Stirrup of his Saddle and not the right which if he had intended to have honoured us he would have held the right which ought to have been holden Funcii Chronicon Bar. de vita Pontific 5. The best Lay-man though he be Emperour or King must carry Water for the Pope to wash his hands in and must carry up the first Dish of meat to his Table Ibidem fo 20. 6. If the Pope will not ride on Horseback but be carried in a Chair then four of the greatest Princes yea though the Emperour be one of them must put their Shoulders to the said Chair and so carry him some space Ibidem lib. 1. fo 17. By this all the Emperours Kings and Princes of the Earth must learn to obey fear and reverence him 7. When his Holiness is Elected and carried to the Lateran he takes up as much Money as he can in his hand and throws it amongst the People saying Silver and Gold have I none but such as I have give I thee Ibid. fo 17. Act. 36. 8. We must bow at the Name of the Virgin Mary and of the Pope as well as at the Name of Jesus Par. Crassus de Ceremoniis Card. Episc. lib. 1. c. 22. 9. Whosoever obeyeth not the Command of the Pope shall die the death Ribadeniera lib. 1. de Principe c. 17. p. 108. 10. The Cross hath precedence before the Eagles or Ensigns of the Empire the Sword of Peter before that of Constantine and the Apostolick Seat judgeth and is above the Imperial power Baronius in Paraen p. 9. 11. That the Pope cannot be judged by any person for it 's written That the Spiritual person judgeth all things but he himself is not judged 1 Cor. c. 7. 12. All the Princes of the Earth must do honour and reverence to the Pope as a great God Blondus lib. 3. Rom. instaurat 13. An appeal can be made from the Council to the Pope Johannes de Sylva de Beneficiis part 4. p. 4. n. 28. T. 15. part 1. fo 109. 14. No appeal can be made from the Pope to the Council Jacobatius de Concil ar 1. n. 36. T. 13. part 1. fo 352. 16. 26. fo 270. CHAP. III. Of the Power of the Pope 1. THE Pope can do all things that God himself can do only sin excepted Jacob. de Griffiis decis aureae part 1. c. 31. 2. The Pope hath no limits or bounds in the whole World but those which it self had Jacob. Fuligattus vitâ Card. Bellarm. lib. 3. c 5. 3. He hath power of making sin more sin and that which is no sin to be sin Bellar. contra Barclasum c. 31. 4. The Pope can give Empires and Kingdoms to whom he pleaseth and depose the possessors of them Jul. Ferrettus de re discip militari p. 516. Celsus Mancinus de juribus Principum lib. 3. c. 3. p. 76. Greg. de Valentia To. 3. disp 1. 4. 12. punct 2. col 439. 443. 5. The Pope may depose Kings by

's only a lye which contains no irreverence towards God Tamb. decal 3. c. 12. sect 1. n. 3. 5. If to promise without an intention to promise and to promise without an intention to do what is promised be not sufficient the better to carry on designs and to cause your projections to prosper and to gain belief it 's lawful to add an oath 6. He who desires not to swear the better to obtain belief may find out many wayes to speak and to affirm which passeth commonly for oaths but indeed are not as for example If I swear by God wherefore do you not believe me If this be not I have no faith in God I renounce God This is as true as the Gospel Before God this is so God knows it 's so On my faith by my faith God be my witness I may swear by God by Jesus Christ I will swear by God though the ignorant and those who do not look nearly to them take these speeches for oaths but they are not because they assert nothing and they are imperfect discourses and have no determined sence Escob tr 1. Exam. 3. n. 17. p. 72. Sanch. op mor. lib. 3. c. 2. n. 16 17 19 20. p. 8. 7. When one is resolved to swear you may choose words of double meaning and make use of a mental restriction the better to effect your ends and this is warrantable according to the most Learned Doctors amongst the Jesuits for no man is obliged by virtue of his oath beyond his intention for an oath cannot oblige in conscience beyond the intent of him which swears and by consequence he that hath no intention to swear cannot be obliged to any thing at all Sanch. op mor. lib 2. c. 10. n. 12 13. p 49. 8. The art of mental restriction or reservation is an art of great use and must be well studied and none can teach the Theorie or Practice of it so well as the Jesuits they being the great Doctors of the faculty of Equivocation This doctrine shall be illustrated by some few Examples If a promise by oath to pay a certain sum of Money be drawn from a man unjustly or by force he that swears in this manner may use an equivocation in these terms I swear to you I will give this mony intending that he would give it to him to whom he sware or to some other because these words may receive either of these two sences Sanch. op mor. lib. 2. c. 10. n. 37. p. 29. If a Woman be excommunicated for departing from her Husband because she knows of some secret impediment which makes the Marriage void being at the point of death she is obliged that she may receive absolution to swear That if she recover her health she will return to her Husband she may promise and swear it intending in her mind If I be obliged thereunto or if it shall please me at that time Sanch. lib. 3. c. 6. n. 40. p. 30. 9. If in the tongue in which one express an oath the name of God signifie divers things it will be lawful to swear by the Name of God taking it in some other signification According to this rule a man may safely swear by the Name of Jesus Christ because there are others named Jesus besides the Son of God and that this word Christ is attributed to divers Persons in Scripture and that not only Christians but to Jews 10. When one is required to make oath unto a person in a case in which he believes that he is not obliged to swear he may do it without fear of Perjury he may make use of the one or the other of these two expedients First to take the words wholy he uses in swearing and which are false in their true sence in a quite different sence such as he pleases provided it be true Secondly to give no sence at all to his words and to take them materially that is to say as sounds which signifie nothing Sanch. op mor. lib. 3. c. 6. n. 10. p. 24. 11. If a person be ignorant and cannot make right use of mental reservation upon occasion he may swear plainly without obliging himself in any sort whatsoever provided he hath no intent to swear nor to perform that which he swears Escobar tr 1. exam 1. n. 37. p. 76. 12. To establish this knowledg of equivocation in the World and to facilitate the practice of it amongst all sorts of people the Jesuits have delivered to their disciples divers excellent rules and examples for the perfecting of them in this marvellous art of equivocation therefore if you be asked If you have eaten of such a dish you may answer I have not eaten of such a dish intending in your mind to day though the intention of him that asked was to know it you had ever eaten of it Fillut. op mor. Tom. 2. tr 25. c. 11. n. 327. p. 204. If one enquire whether the Prince be at Court he may say and swear it too without any great sin that he is there though he be not there intending that he is there in picture Escob tr 1. exam 1. n. 35. p. 76. If one demands of a man to borrow mony which he indeed hath but which he will not and which he is not obliged to lend he may swear that he hath it not at all meaning not to lend him or meaning not in another place than in that where he laid it up to be kept Fillut. op mor. Tom. 2. tr 25. c. 11. n. 15. If a Witness be interrogated juridically if he know a thing provided the Judge ask him not whether he hath heard it spoken he may swear he knows it not having only heard it spoken Fillut. op mor. Tom. 2. tr 25. c. 7. n. 5. p. 32. If he be interrogated by a Judge Whether he had done such a thing he may safely swear he hath not done it when he hath done it intending in his mind some other thing which he hath not in truth done or some other day than that on which he did it or some other circumstance as he pleases so it be true he doth not lye neither is he forsworn Sanch. op mor. lib. 3. c. 6. n. 15. This is a rare way to justifie all manner of lies and perjuries The greatest Impostors may make use hereof to maintain themselves in these crimes And it 's always justifiable when necessary or advantagious in any thing that concerns a man's Health Honour or Estate Zanch. op mor. p. 2. lib. 3. c. 6. n 12. Provinc Letter 9. § 129 130. Fillutius assigns a way much more secure than the former to avoid lying and that is when a man having said I swear I have not done such a thing he adds whispering to himself this day Fillut. tr 25. c. 11. n. 331. This is to speak truth towards himself and lie to others Men will be often at a loss if they have not this Science 13. It 's not

do or say what you please and you are safe The Gospel of Christ made men sinners but these make them all innocent If there be two persons which do the same thing he who knows not this doctrine sins and he who doth sins not If things and actions should be measured by the Scripture and the Fathers of the Church they could not be done without sin therefore it was necessary that the Jesuits should by their Prudence moderate things so that those things which persons could not act by the Law of God without sin they may safely do and act by these Maxims They have discovered many new ways to Heaven which were heretofore unknown to the Church and Jesus Christ himself who hath not spoken any thing of them in his Gospel if he doth it hath been only to condemn them Following the Principles of these good men you will find it 's not only easie to be saved but it 's almost impossible to be damned There can be no affair of Conscience so troublesom or so desperate for which Expedients may not be found nor any Crimes so black which may not easily be excused and justified there was never a better contrivance invented in the World than this of probable Opinion for there are but two Conditions required to make an Opinion probable First that it be founded on Reasons in some sort considerable which will be very easie for no man hath formed an Opinion but doth believe that the Reasons which he brings are good enough to support what he maintains The second condition That there be no convincing reason for the contrary which is no less easie than the former for a reason may be convincing in respect of one man which is not to another and an obstinate man will always think his Reasons best but in case you cannot answer the reasons on the contrary you may persuade your self some other more Learned may do it and so it doth remain probable and you may safely act in Conscience by and according to it though that which you act or do be against the Divine Law and condemned by God in Scripture Sanch. op mor. lib. 1. c. 9. n. 17. p. 30. CHAP. XIII Of Judges and Witnesses 1. IF the right of the parties seem equal on both sides the Judg may take money or a present of one party to give advantage whether he pleaseth because he may do favour and this favour may be valued by money and because for the most part the Judg loseth the friendship of one of the parties Esc. tr 3. ex 2. n. 111. p. 363. 2. If the opinions are so doubtful and divided that its in the power of the Judges to follow which he pleaseth if one of the parties make him a present to gain him to his side the Judg doth not offend against Justice in receiving that which is given him to follow one of the two Parties rather than the other Esco tr 6. Exam. 6. n. 44. p. 743. 3. A Judge giving Judgment may follow a probable opinion leaving that which is more probable nay he may judg against his own proper opinion as did Pilat who condemned Jesus Christ after he had declared publickly that he believed him innocent Escob in proem Exam. 3. c. 3. n. 10. p. 25. 4. When the right of the Parties is not clear or when it happens that there are different opinions concerning the sence of the Law when the one opinion is as probable as the other it 's in the power of the Judge to chuse which he pleaseth and to follow it in his judgment Sanch. lib. 1. c. 9. n. 45. And he may if it gives no scandal judge one while according to one opinion and another time according to another opinion Ibidem For if he may choose of two probable opinions that which he pleaseth it follows That he may follow sometimes the one opinion and sometimes the other as he pleaseth but if one of the two opinions be more probable than the other the Judge may pronounce judgment according to that he likes best and even to follow that which he believes to be less probable Ibidem And the Judge doth not herein behave himself imprudently or rashly guiding himself as he doth by a probable opinion Ibidem 5. If a person who hath born false witness through ignorance or inadvertency which occasions the condemnation of a man and the loss of life or member to another he is not obliged after that he understands the truth to retract his false testimony for fear of exposing himself to great evils Tolet. lib. 5. c. 59. Dicast. lib. 2. tr 2. disp 8. dub 7. n. 92. For it 's lawful to kill an innocent person after we have slandered him rather than to expose our selves to danger by retracting though it 's not so much the offence or Hang-man as the false witness which puts him to death 6. If a Witness corrupted by Mony hide or retire himself before he hath been legally examined or cited into the Court he is not obliged to restore the mony he received in this manner Dicast. lib. 2. tr 2. d. 4. dub 8. n. 156. 7. If a man is accused of a Crime which cannot be legally proved by the Accuser he may not only deny the crime but say That the Accuser lies and slanders him Tamb. lib 9. decal c. 2. sect 2. n. 2. For it 's no lie to say unto a man he lies when he knows that he speaks truth and to slander an accuser as a slanderer where he accuses us of a crime which we have committed of two accusers the one speaks the truth the other lies the one objects a true crime and the other a false yet in that saith the truth is the liar and he who objects a true crime is a slanderer which is admirable divinity and may be made use of in conduct of affairs 8. If a man cannot defend himself against a false and unjust Witness but by slandering of him he may without sin impose on him so many false Crimes as will be necessary for his defence Tamb. lib. 9. decal c. 2. s. 2. n. 4 5 6 7. If he doth it he sinneth not against Justice and by consequence he is not obliged to restitution Ibidem So that by this Maxim to defend our selves from true but secret crimes and whereof there is no publick proof we may say to the honestest man in the World who would inform against us in a Court of Justice That he is a Sodomite Heretick Excommunicate c. And we may for proof of this Slander make use of false witnesses counterfeit false Deeds and Writings and corrupt publick Notaries to subscribe them without committing of any injustice at all though the Scriptures do forbid it as a Sin So that you may observe the Pious Care of these holy Fathers in framing Maxims stable to all times persons and things The Gospel of Christ may be useful to some ends and designs but being not equally serviceable