Virtumnus romanus, or, A discovrse penned by a Romish priest wherein he endevours to prove that it is lawfull for a papist in England to goe to the Protestant church, to receive the communion, and to take the oathes, both of allegiance and supremacie : to which are adjoyned animadversions in the in the [sic] margin by way of antidote against those places where the rankest poyson is couched / by Daniel Featley ...

AN ADVERTISEMENT TO the Reader, touching the Author and the Argument of the in∣suing Discourse, AND THE REASONS FOR WHICH it is thought fit to be published to the view of the world.

AS the ignorance of good is evill: so the knowledge even of evill is good; for knowledge is nothing but the light and irradiation of the understand∣ing by the beames of truth: which herein re∣semble the rayes of the Sun that neither defile any thing nor can themselves be defiled. Set a∣side curiositie and all kinds of vicious affection and indirect ends, and you shall finde that the knowledge even of sinfull impuritie, is cleane, of naturall corruption, is sound; of worldly vanities, serious; and of all kinde of maladies of the minde and body healthfull. And as it is the depth of Satans malice, è bono malum elicere, to draw evill out of good (as the Spi∣der sucks poyson out of sweet flowers and wholesome herbs) so it is a high point of Gods goodnesse, è malo bonum elicere, to draw good

out of evill, light out of darknesse, and order out of confusion it self. Where it not for this, that God who is the Soveraigne and Omnipotent Good, knoweth that it more redoundeth to the glory of his infinite wisdome and power to worke good out of evill, then quite to take it a∣way; there never had been, there never should be, any evill in the world, as S^t. Augustine piously argueth the case. There could be no evill in the world if God suffered it not,* 1.1 and he suffereth it not a∣gainst his will but with his wi••l, neither would he which is so good, nay, rather goodnesse it selfe willingly suffer any evill to be, but that by his omnipotencie he can and doth extract much good out of all sorts of evill. This worke of Divine providence, Gregory Nyssen, fitly tearmeth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the abuse of evill: for what is a••-uti to abuse a thing, but to use it contrary to the nature and condition thereof which if it be good, such an use is an abusive use: if it be evill, such use thereof is an usefull and commendable abuse; as wh••n a Gramarian makes a rule of Anomalas, a Rhetoritian a fi∣gure of a Solaecisme, a Musitian an harmonie of discord, a Logitian a true use of fallacies, and a Physician a wholesome treacle of poyson. Such a use (Christian Reader) thou mayst make of the unchristian Treatise ensuing Wherein the Author thereof (now in bold) en∣deavoureth to shew all Romane Catholikes a way to escape not only all bonds, and imprisonment, but all other penalties of the law against Popish Recusants, by making their religion and conscience, a leade•• and lesbian rule to comply with the religion professed by the Sta•••• wheresoever they live.

This Booke together with the Authour thereof was sent to the Ho∣nourable House of Commmos by the care of some members of that House, employed in a Committee neere Portsmouth, and it hath beene thought fit to be published for sundrie reasons.

First, to discover the craft of the Iesuits in procuring upon uniust grounds, and by indirect meanes a ••ull from the Pope, prohibiting all Romane Catholiques to resort to the protestant Churches, in ••ngland under pain of his Holinesse curse, and dreadfull thunderbolt of excom∣munication: whereby as this Priest affirmeth they gained to them∣selves more disciples, more money, and more Colledges: For bee thou pleased (Christian Reader) to take notice, that in the reigne of King Edward the sixth of blessed memory, and during the space of the first tenne yeeres of Queene Elizabeth (the Phoenix of her sexe and

age) the Papists in England did usually goe to Church, and there was no such thing as Popish Recusancie heard of. But after the ••ame souldier Ignatius Loyola with his new regiment, began to out-run all other orders, and rancks of Monks, and the Iesuits name was up, and many Colledges built for them beyond the Seas, the English Iesuits began to lay about, how their Colledges and Seminaries might be maintained and furnished by those of the Romish partie in England, and they finde this the ready way to of∣fer to the richer sort of them the education of their children, they paying a good round rate for it: but because the parents then re∣pairing to the Protestant Church might breed up their children at a farre easier rate in our Schooles of England, the secular Priests (willingly undertaking the care and tuition of them) the Iesuits were never quiet till they had obtained from the Pope upon such suggestions as they thought would most take with his Holi∣nesse, the Bull above mentioned which frighted all Romish Catho∣liques from our Churches. See here the beginning and originall of Popish Recusancie in England, and the depth of the Myne which hath since enriched their English Colledges beyond the Sea.* 1.2 No wonder if the name of an Author, called Diana (often cited in the ensuing Discourse) be in great request. The benefit accruing to those of the Societie of Iesus by the Recusancie of Romish Ca∣tholiques in England, necessitated by them, is a Diana which hath brought no small gaine to these craftsmen. Demetrius with his fellow artificers cry out for many houres great is Diana of the Ephesians, not so much honour to that heathenish Deitie, but be∣cause they knockt and hammered out their living out of the sil∣ver shrines they made for her. Sirs, know ye not,* 1.3 saith Deme∣trius, that by this craft we have our wealth? And in like man∣ner the Iesuits stickle mainly for Recusancie not out of any zeale to the Catholique cause, as this Author in his Preface clearely de∣monstrateth: but because they suckt out of this forced Recusancie no small advantage. For the transporting of the children of Ro∣mish Recusants beyond the Seas ensuing thereupon, both filled their Colledges with Schollars, and their coffers with money.* 1.4 And in this respect these Iesuits may rightly be called Suits (as Ieconias in the Prophet is called in disgrace Conias) not only in respect of

their swinish and Epicurean lives in their Styes beyond the Seas,* 1.5 but because their societie herein resembles that Sow in Martiall which farrowed in the Theater by a wound there received: so this Order by the wound received from the State (I mean the penalties inflicted upon Romish Catholiques for Recusancie) hath growne fruitfull and exceedingly multiplyed. But in the meane while, are not Iesuits consciences seared with a hot iron, who every where in their Printed Pamphlets, and Libels most bitterly exclaime a∣gainst the State for inflicting penalties upon Papists in England for Recusancie, whereof they themselves have not only been the Authors but chiefe Actors therein to enforce it by the rescript of his Holines procured by them meerely for their advantage, as this Author sheweth.

Secondly, to detect likewise the craft of the Secular Priests, verè seculares true worldlings, who for their owne advantage counterplot against the Iesuits and endeavour by subtill fetches and straines of conscience, to evacuate and frustrate their opposites designes: Sic ars eluditur arte. The Iesuits out of pretended zeale to the Romane faith, and religion, mainely contend for Recusancie, fearefully adiuring all English Papists with whom they have any power, that by no means either themselves resort to our publique service, or send their children to any Protestant Churches or Schooles: on the contrary the secular Priests out of pretended care and love to those of their religion, perswade them to make no scru∣ple of repairing to our Churches or Schooles: that so they may save both the mulct of the law, and great charges by sending their children beyond the Seas there to be brought up in the Colledges and Schooles of the Iesuits. As for instructing them in the prin∣ciples of their Catholique religion, that they will take care of, if the parents be pleased to commend them to their tuition. Thus both make religion a stalking horse to their worldly ends: the Iesuit is for Recusancie, the secular Priest for Conformitie; nei∣ther of them truly to gaine soules to Christ, but to draw toll to their own mill. If there be no necessitie of Recusancie, the Iesuits may shut up their shops beyond the Seas, and if their be a neces∣sitie of Recusancie, the Secular Priests may shut up their shops in England. And what care the Iesuits though many Families

of Romish Catholiques in England sensibly decay in their estates, partly by reason of the penaltie of the law inflicted upon them for Recusancie, and partly in respect of the great expence they are at in the education of their children and transportation beyond the Sea, so long as the Iesuits Colledges by this means thrive and flou∣rish? and what care the Secular Priests though their proselytes run a hazard of their soules, by frequenting the Churches and Schooles of those they account quite out of the way of salvation, so long as they themselves are well paid for the education of their children, and a good amends is made by the Masters temporall gaine for the danger of the Schollers spirituall losse. When I read this Authors Preface and Discourse evidently discovering the Iesuits myning and the Secular Priests counter-myning: me thinks I see Pseudolus and Simias in the Poet, out-vying one the other in craftie fetches, deceitfull subtilties practised by them with dissembling, lyes and periuries.

Thirdly to lay open to the view of the world the detestable and damnable doctrine of Romish Priests, and Iesuits who straine and weaken the strongest sinew which holdeth the members of all Ecclesiasticall and Politicke Bodies together: who cancell that bond which being made on earth is Registred in the high Court of Heaven, and the three Persons in the blessed Trinitie are cal∣led as witnesses thereunto. The Iesuits teach, that a man may without scruple of conscience or guilt of sinne affirme that upon oath in words, which he knoweth to be false, and deny upon oath that which he knoweth to be true, so he be sure to have some clause in his minde, which added thereunto in his inward intention, though not uttered, may make what he saith true in a sense: And this Priest here in his last Chapter teacheth it to be lawfull to forge, and fasten a meaning to the words of an Oath cleane contrary to the meaning of the Law-givers, who first made the Oath, and the Magistrate who lawfully requireth that Oath of them, as I will make it evidently appeare, when I come to scan his last Chap∣ter. Now what is this else then to use the name of the God of tru••h in taking publique and solemne Oathes to confirme a lye, either in words or meaning? what is it else then to mocke with Religion, and play fast and loose with the most sacred bonds of

Pietie and Loyaltie. Verily if Religion be derived à religando from binding the conscience, or our faith to God or man; he should not slander these men, who sayes, they have no Religion. For the surest and strongest bonds of Religion can no more tye them then the greene withes could Sampson which he brake at pleasure. Let there be an Oath advisedly penned, in tearmes most expresse and significant, with all the cautions that the wit of man can devise a∣gainst all manner of evasions, and backed with never so many dire∣full imprecations and anathema maranathaes upon the soule of him that shall by any slight, cunning, falshood or periurie either violate or invalidate and evacuate this Oath: yet these men can with a wet finger either loosen it by a forged and forced interpre∣tation, or untie the knot by a mentall reservation, or cut it asunder by Papall dispensation, ô ubi estis fontes lachrymarum? Suppose a Romish Priest or Iesuit be brought before a Magistrate to be examined: if the Oath of Allegiance and Supremacie be tendered unto him, thereby to discover who he is, he will take them both in his own sense though neither in the sense of him who ministreth these Oathes, nor in the sense of the Parliament which appoin∣ted them. If hee farther demand of him upon Oath, whether he be a Priest or no, he will say he is not: reserving in his minde, (of Apollo) if he question him further, whether he lately came from beyond the Seas: he will forsweare it, reserving in his minde (the red or dead Sea) if he farther require of him whether he have re∣ceived holy Orders from a Romish Bishop: he will denie it reser∣ving in his minde (without a Miter) if the Examiner aske him further whether he had any speech with any English Nun at Li••∣borne, he will make no bones to denie it, reserving in his mind•• (chast). Lastly, if the Iudge or Iustice charge him to use no e∣quivocation or mentall reservation, he will say and sweare he useth none, reserving in his minde (to tell you) and so he slips all knots and it may be truly said of him what Pseudolus in the Poet spake of Ballio non potest pietate obsisti huic ut res sunt caeterae,* 1.6 this man is oath proofe. All heretiques and miscreants deliver men∣dacia doctrinarum, lyes of doctrine: but these only doctrinam mendaciorum, a doctrine of lyes sodered by mentall reservation▪ these only define doctrinally the lawfulnesse of a lye, so that which

is untrue in words, be salved up with a mentall reservation. This is the strange monstrous brat of the Iesuits like a childe halfe in halfe out of the mothers wombe for so is their mixt proposition halfe uttered, and halfe concealed or reserved to themselves. This is conceived to be the invention of a Iesuit at the first, and there∣fore is tearmed by those who have learnedly impugned it, the Ie∣suits new art of lying, and true it is if we peruse the Catalogues of heretiques drawne by Epiphanius, Augustine, Philastrius, toge∣ther with Alfonsus à Castro, & Ambrosius de Rusconibus, you shall light upon no hereticke who doctrinally maintained such a kinde of equivocation, especially in matter of oath to be taken be∣fore a lawfull Magistrate. It is true the Priscillianists held it to be lawfull to lye and forsweare,* 1.7 and some Catholiques in S^t. Austines time to feigne themselves Priscillianists, that they might the bet∣ter entrap them and discover them: but this was fraudulent si∣mulation, not mentall reservation: the Arch-hereticke Arius, when he was demanded whether he had subscribed or would to the Orthodox faith concerning the consubstantialitie of the sonne, an∣swered, he had or would, pointing to a paper in his bosome, in which he had written his beliefe touching that point: but this was a frau∣dulent gesture, and false significatiin of his minde not a mentall reservation. Give therefore the Devill his due, this quaint kinde of lye was his prime invention as we may see in the Poet. When the Devill required of the Pagan King who was about to sacrifice unto him; Cut me off a head, Numa instructed by his familiar ap∣pearing to him in the likenesse of the Nymph Oegeria answered, I will doe it,* 1.8 adding by aequivocation (of an Onion) when the De∣vill added: nay, but thou shalt take of a mans, Numa saith he will, but addeth what he reserved in his minde, (haires) when the Devill yet farther replyed, nay I will have the soule or life, you shall saith the King, adding what he reserved in his minde, (of a fish) and so plowing with the Devill his owne heifer, resolved all diabolicall riddles. See here the prototypon of Iesuiticall equivo∣cation by addition and mentall reservation and after what copie either Garnet, or Valentia, or Navarrus, or any other of the like sect wrot who first in our age published in writing, and after in print the doctrine of equivocation by mentall reservation.

Fourthly, to descrie to those that sit at the sterne in Church and Common wealth, the maine scope and marke, at which this Romish Priest and his associates ••ime, in perswading all Romish Catholiques within this Realme, to resort to our Churches, and take the Oathes both of Allegiance and Supremacie. It is as be professeth not so much for their indempni••i•• from penall Statutes, as to qualifie them for other preferments,* 1.9 and even votes in Parliament; to the indangering of our Religion, and govern∣m••nt. For what should hinder them whose parts, estate, and friends are able to raise them, from attaining their desires herein, sith their Religion is now made no barre unto them, and these Oathes (he mentions) now serve no more for a partition Wall bet••eene loyall Protestants and disl••yall Papists: Now the E∣phraimites have learned to speake Shiboleth as plaine as the Gileadites,* 1.10 whereas before they could but lispe Siboleth. And if these Ephraimites by this slight come to be admitted to places of greatest trust in this Kingdome, and as their birth and Baro∣nies entitle divers of them to the House of Peeres: so they should be chosen indifferently to the House of Commons; what a loose end all things would be at? How suddenly might we be cheated of our Religion, Liberties, Lawes, yea and lives to? Wherefore it were to be humbly desired of those that love the truth in sinceritie, even with bended knees, that his Maiestie and the high Court of Par∣liament would make some more certain distinctive signe between Papists and Protestants then monethly coming to Church, and taking the Oathes above mention••d. This Authour points at such a thing while he speakes of some Articles of th••ir faith, which it is not lawfull for them in any case to deny. If therefore it should seeme good to the wisedome of the State to prescribe such a Con∣fession of faith to be drawn, wherein all or the most fundamentall points of their Trent faith are renounced, and by name the twelve new Articles added to the Apostles Creede in the Bull of Pope Pius the fourth, we should either soone see certainely who were Papists, and who were not, or at least give the Romish Religion a smarter blow then it ever yet received. For though this Authour speake of a Fox craft to be used by Prudent Catholiques,* 1.11 and though the Priests and Iesuits and the cunningest heads among

the Papists would set their wits on the racke to finde out some Eshapatoir or evasion whereby they might goe beyond the State: yet they must then be inforced to denie their Religion to save it, and to alter the tenets which have hitherto beene held for currant, both among their Schoole Divines, and Casuists, namely, that it is a damnable sinne to equivocate when a man is called to give an account of his faith. For this cannot be denied to be a plaine de∣niall of Christ, and in their owne sense, whosoever so denieth him before men, shall be denied by him before his Father in heaven.

Lastly, to shew the great strength of truth and the cleare evi∣dence of the Protestant Religion, which convinceth the conscience of most obstinate Papists. For this Authour a man of learning and well versed in the booke cases of the Romanists, though in some places he jeares at our Preachers, and scoffes at our Religi∣on: yet in other where he is most serious, he lets fall those passages from him which are worthy the taking up, namely pag. 6. Re∣cusancie was first brought a••ong Catholiques into England by a certaine companie of men for temporall ends, procured covertly and by indirect meanes from twelve Fathers of the Councel of Trent, and certaine Popes upon false suggestions. The false sug∣gestions pag. 7. et deinceps were these▪ viz. That the Pro∣testants of England were idolatrous and blasphemous heretiques, hating God and his Church; that the commerce with them, espe∣cially at Church, would be an occasion of the subversion and ruine of their soules, pag. 19. In the Protestant Church there is nei∣ther id••latrie committed nor hurt done, pag. 22. Why should we not communicate with Protestants where there can be no danger of sinne? and in pag. 23. Protestants are not to be called pro∣perly formall heretiques, pag. 41. In going to the Protestant Church there is no morall malignitie at all, in so much that scarce the weakest man can invent how to sinne by any thing that is there done, it being of its owne nature so indifferent and to a good intention good, that à parte rei, there is no appearance of evill therein, pag. 48. I never yet could finde any idolatrie com∣mitted at Protestant Churches as often as I have frequented the same, pag. 52. Protestants are not properly and in rigour formall

heretiques. If Protestants are not formall heretiques it followeth necessarily that they are no heretiques at all; for forma dat no∣men et esse. If it be a false suggestion that Protestants are blas∣phemous heretiques hating God and his Church, then the truth is, they are neither blasphemous heretiques, nor haters of God nor his Church; but lovers of both. If there be no idolatrie committed in Protestant Churches then God is there purely worshipped in spirit and truth. If there bee no hurt done in Protestant Churches no danger of sinne, nor so much as any appearance of evill, then are all Papists iustly to be punished who refuse to come to our Church, and they are guilty of grievous sinne in disobeying the commands of King and State, and have no pretence at all for their recusancie. Thus as Virgil when he read the obsolete wri∣tings of Ennius said, he sought for aurum instercore: so maist thou finde here gold in a dunghill: I have washed away the filth by Animadversions inserted in convenient places; make thou use of the gold to enrich thy knowledge, and confirme thy as∣surance of the doctrine of the Gospel purely taught, and sincerely professed in the Church of England.

Octob. 1. 1642.

Notes

• * 1.1

  Encarid ad Lau∣ren: miro & in∣effabili modo non fit praeter Dei v••∣luntatem, quod eti∣am contra ejus vo∣luntatem fit: ••uia nec fier••t nisi sine∣ret, nec u••ique no∣lens sed vole••s, nec ••inere•• bon•••• f••••r•• malè nisi omnip••∣t••ns etiam de malo f••c••re pos••••t b••n••.
• * 1.2

  See page 64.
• * 1.3

  Acts 25.••5.
• * 1.4

  Ierom. ••.
• * 1.5

  〈1 paragraph〉〈1 paragraph〉

  Epig. l. 1.

  ••cta gravi ferro ••••nfossa{que} vulne•••• mater, S•••• pariter vitam perdidit 〈◊〉〈◊〉 dedi••. Pluri∣••us illa mor•• 〈◊〉〈◊〉 sa••cia tel••••, Omnibus ut natis ••••iste pateret iter.
• * 1.6

  Plautus in Pseud.
• * 1.7

  Aug. de haerasib. c. 70. habent E∣bar verba juxta Poeta, Imur•• per∣jura secretum pr••∣der•• noli & lib. 1. Retract. cap. 60. Priscillianista ••a∣resin suam non s••∣lum negando a••{que} mentiendo verum ettam pejerando existimabant ••e∣culendam, & ibid. Visum est quibus∣••ā Cath••lic••s Pri∣scillianistas se de∣bere simulare, ut ••orum latebra•• pe∣netrarint.
• * 1.8

  Ovid fast. lib. 3. Coede caput dixit, cui rex, parebimus inquit, Cadenda est h••rtis ••ruta (cepa) mei••: Addidit hi•• hominis sumes, ait ••lle (cap. 〈◊〉〈◊〉) pe∣stulat hic animam cui. Num•• (••isc••••) ait risit & his in∣quit facit•• me•• t••∣la procures, •• vi•• coll••qui•• non ••bi∣g••nd•• Deum.
• * 1.9

  ••ee pag. ••3
• * 1.10

  ••eog. 1 〈◊〉〈◊〉 6.
• * 1.11

  Vulpiza•••• cum vulp••bus.