A synopsis of the moral theology of Peter Dens : as prepared for the use of Romish seminaries and students of theology

Front matter

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Preface

It has long been the desire of the Protestant public that general access might be obtained to the Moral Theology of Peter Dens ; and ever since my attention has been more directly called to the Romish controversy, my mind has been impressed with the importance of the v^ork, which I have at length undertaken. Owing to the pressing duties incident to an extensive pastoral charge, the translation has hitherto progressed but slowly ; and I have frequently been constrained to leave it untouched for weeks at a time. Years would probably have elapsed before the manuscript could have been put into the printer's hands, if I had deferred the publication until the completion of the whole work, as it will require no small amount of labour to prepare a synopsis from seven closely printed volumes of from 500 to 600 pages each, with annotations, &c. Protestant ministers have frequently urged me to the work which I have commenced, by reminding me of the important service which a book of this kind would render to them, when attempting to expose the monstrous errors and strong delusions of the Church of Rome. Dens' Theology has long been a text-book in Popish Seminaries on the continent of Europe, and in Ireland especially, from which country our largest importations of priests are made ; and I consider myself providentially favoured in having procured from Germany, through the intervention of a friend, the late ritv/^

IV PREFACE.

Mechlin edition of 1838. The copy in my possession is from the Archbishop's own press, and is therefore stamped with all the authority which the most scrupulous and fastidious Romanist could desire. The work in question is necessarily accessible to few, both on account of the high price, and the extreme difficulty of procuring a copy; and even were these impe-_ diments to an extensive circulation removed, it would still be covered with a Latin veil, which must screen it effectually from the eyes of all, except the learned. If I had been writing a book merely for Protestant ministers, I should probably have contented myself with a simple translation ; but as I know the common people, both Protestant and Papist, will read it, I have thought it best to furnish the antidote with the poison. For the correctness of my translation, I can and shall, at the proper time and place, present the most satisfactory vouchers. In preparing my remarks, I have conscientiously adhered to what I firmly believe to be the truth; and I am persuaded that no one, whether friend or foe, can prove that any of my statements of facts or doctrines have been warped by prejudice. When 1 can approve a sentiment of Peter Dens, I will do it, not for the love of Popery however, but for the love of God's truth ; but when I find doctrines that are an abomination before God and man, no consideration shall hinder me from reprobating them as they deserve.

I am well aware that it is a common thing for Popish priests to deny the authority of any works, even though published by their most approved authors, whenever citations are made from them in illustration of the peculiarities of their system. But if they say that

PREFACE. V

the Church is not responsible for the theological opinions of private individuals in her communion, be they Archbishops, Bishops, or Priests, how can they pretend that their church is always " free from pernicious errors," and how will they dare to teach again the words of their authorized catechism, in which they attempt to prove their infallibility by such arguments as the following 1

1. " Because as we have seen above, from Matt. xvi. 18. our Lord Jesus Christ, who cannot tell us a lie, has promised, that his church should be built upon a rock, proof against all floods and storms, like the house of the wise builder, of whom he speaks. Matt, vii. 25, and that the gates of hell, that is, the powers of darkness, should not prevail against it. Therefore, the Church of Christ could never cease to be holy in her doctrines, and could never fall into idolatry, superstition, or any heretical errors whatsoever.

2. " Because Christ, who is the way, the truth, and the life, John xiv. 6, has promised. Matt, xxviii. 19, 20, to the pastors and teachers of his church, to be with them always, even to the end of the icorld. Therefore

THEY COULD NEVER GO ASTRAY BY PERNICIOUS ERRORS.

For how could they go out of the right way of truth and life, who are assured to have always in their company, for their guide. Him, who is the way, the truth, and the life 1

3. "Because our Lord has promised to the same teachers, John xiv. 16, 17, * I will pray to the Father, and he will give you another comforter, that he may abide with you for ever, even the Spirit of Truth :' and, V. 26, he assures them that this Spirit of Truth 'will teach them all things:' and chap. xvi. 13, that

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he * shall guide them into all truth.' How then could it be possible that the whole body of these pastors AND teachers of the church, who, by virtue of these pronnises, were to be for ever guided into all truth, by the Spirit of truth, should at any time fall from the truth by errors in faith ?" &c.

How then, I ask, could it be possible that Peter Dens, who had received the Holy Spirit by the imposition of the Bishop's hands at his ordination, " should at any time fall from the truth by errors in faith ?" And how is it possible that the Archbishop, who has given to the world the late edition of Dens' Moral Theology, revised and corrected, and who has endorsed and amended it, should have fallen " from the truth by errors in faith," especially when it is remembered that extraordinary spiritual gifts and illumination must have been conferred upon him during his passage from one ecclesiastical dignity to another?

The whole body of pastors and teachers who have received the promise of the infallible guidance of the Holy Spirit, can, of course, not be preserved from error, unless this promise is verified in each individual member. If one may err in matters of faith, two may do the same, and if two, then twenty, and so — a hundred or more, until the whole body may finally apostatize from the faith. Hence we see the firm foundation upon which the orthodoxy of the Archbishop and his favourite theologian is based.

Surely, we shall not be told that the Spirit of Truth, (whose infallible direction in matters of faith the priests of Rome claim for themselves as accredited pastors and teachers,) can possibly teach one doctrine in Europe and its opposite in America ! No ! no !

PREFACE. vii

The ever-blessed Spirit will never accommodate himself to the variations of Popery, for he is what the Church of Rome falsely claims to be, " always and everywhere the same" in the lessons of eternal truth, which he inculcates. The claim to purity of doctrine, to freedom from " pernicious errors," which is so strenuously advocated by the friends. of Romanism, will, therefore, appear to be what it really is, a monstrous, absurd, arid preposterous delusion, when the morals inculcated in some parts of Dens' System of Theology are compared with the pure teachings of the Holy Spirit, as they shine upon the pages of God's blessed word.

I have marked with quotation signs every passage which purports to be as literal a translation of the original Latin, as idiom will allow. Where quotation signs are omitted, I have merely given the sense of the more important paragraphs, and have endeavoured to condense as much as possible. I have been careful to avoid making garbled extracts ; and I certainly should deem it a misfortune if I had, in any instance, unwittingly perverted a sentiment by detaching it from its connection. If any such error should- be detected, it will give me pleasure to make the correction, it will be observed that my own remarks are distinguished from the Synopsis and Translation by the difference of the type.

I ask a candid and prayerful perusal of the following pages from those individuals in the communion of the Church of Rome, who are not to be deterred by any human interdict from examining for themselves the grounds of their hope of everlasting happiness. I beseech them to pause before they condemn ; I pray

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them to turn " to the law and to the testimony." " If / speak not according to this word, it is because there is no light in me ;" but if I have the Bible on my side, though " traditions" be against me, all the principalities and powers of earth cannot controvert God's truth successfully until they have overturned his throne ! To the Bible I appeal, and by the light of this precious book, I desire to be guided in all my inquiries after truth.

I shall probably be accused again, as I have been heretofore, of bearing ill-will to Romanists ; and the publication of this work will perhaps be resolved into a malicious disposition to mortify and perplex persons of a different religious creed from myself ; but this sin will be laid to my charge most unjustly. I can fearlessly appeal to all who know me ; and they will testify that, both in public and in private, I have uniformly treated the private members of the Romish church with kindness and respect ; and the Searcher of Hearts knows that I do most heartily desire that even the bitterest enemies of the Lord Jesus Christ may come to the knowledge of the truth and be saved. But this I avow, and this, in the face of heaven, I shall ever be ready to proclaim, — I hate Popery ! I do hate it with a perfect hatred ! and whilst God gives me life and strength, I shall exert all the power and influence which his providence and grace afford me, to warn and guard my fellow-men against its insidious errors and its strong delusions.

J. F. B.

Philadixphia, September 1, 1841.

CHAPTER I. Page

CHAPTER n.

The Precepts of the Church ' 19

CHAPTER HI.

Infidels and Heretics subject to the Law. 21

CHAPTER IV.

Just Men subject to the Law 24

. * CHAPTER V.

The Clergy subject to the Law 26

CHAPTER VL The Decalogue and the First and Second Commandments. . . 30

CHAPTER VII.

The Third Commandment of the Decalogue 34

CHAPTER VIII.

The Fourth Precept of the Decalogue .41

CHAPTER IX.

X CONTENTS.

CHAPTER X.

Concerning Justification '. 57

CHAPTER XL Concerning Merit 74

CHAPTER Xn.

Concerning Theological Virtues 81

CHAPTER Xni.

Division of Faith 85

CHAPTER XIV.

Articles of Faith 91

CHAPTER XV.

Vices opposed to the Faith 104

CHAPTER XVI.

Concerning Blasphemy 118

CHAPTER XVn.

Rules of Faith 122

CHAPTER XVIII.

Traditions, and their divisions 152

CHAPTER XIX.

The Church 164

CHAPTER XX.

The Marks of the Church 169

CHAPTER XXI.

The Infallibility of the Church. . . . .• 189

CONTENTS. Xi

CHAPTER XXII.

Ecclesiastical Councils. 206

CHAPTER XXIII.

The Supreme Pontiff 217

CHAPTER XXIV.

The Successor of Peter in the Primacy 231

CHAPTER XXV.

Theft and Rapine '. 247

CHAPTER XXVI.

Of Suicide 262

CHAPTER XXVII.

Of Homicide and Seduction 270

CHAPTER XXVIII.

Virtue of Religion 292

■ I CHAPTER XXIX.

The Sign of the Cross 308

CHAPTER XXX.

Magic 312

CHAPTER XXXI.

Lying and its division 316

CHAPTER XXXTI.

Fasting and its division 321

CHAPTER XXXIII.

Worship and Invocation of Saints , 34?

Xll CONTENTS.

CHAPTER XXXIV.

The Sacraments 356

CHAPTER XXXV.

The Sacrament of Baptism 369

CHAPTER XXXVI.

The Sacrament of Confirmation 389

CHAPTER XXXVII. * The adorable Sacrament of the Eucharist . .

CHAPTER XXXVIII.

The Sacrifice of the Mass 414

CHAPTER XXXIX.

The Sacrament of Penance 438

CHAPTER XL.

Treatise concerning Indulgences 479

CHAPTER XLI.

The Sacrament of Extreme Unction 489

CHAPTER XLII.

The Sacrament of Orders 496

CHAPTER XLIII.

Concerning Marriage 497

CHAPTER XLIV.

Concerning Antichrist 501

SYNOPSIS OF DENS' THEOLOGY,

CHAPTER I. . .

CONCERNING MORTAL AND VENIAL SIN. [No. 153. Vol. I.] Concerning Mortal Sin,

" What is mortal sin ?

" I. R. It is that, which of itself entails spiritual death upon the soul. Inasmuch as it necessarily deprives the soul of sanctifying grace, and charity, in which the spiritual life of the soul consists.

" II. The death of the soul, therefore, which mortal sin induces, is not natural death : because in this sense, the soul is immortal : but spiritual, consisting in the privation of sanctifying grace."

Concerning Venial Sin.

" What is venial sin ?

" I. That which does not entail spiritual death upon the soul — or that which does wt avert from the ultimate end," (i.e. which does not create aversion to God), "or which is only slightly repugnant to the right order of reason.

" Is there any such thing as venial sin?

" II. Calvin taught, that all sins are, from their nature, mortal, and worthy of eternal punishment, J)ut that they are not imputed to believers : so that, according to himself, the sins of believers may be called venial, inasmuch as they are not imputed to them, on account of their condition ; but not in the sense, as though of themselves they were not worthy of eternal nunishmeiit.

" III. Approximating to this, is the error of Bajus and a few others, who likewise taught that no sin is from its nature venial ; and they differed from Calvin only in this, that they said some sins were venial from divine mercy, whilst Calvin sought this from the condition of sinners. The error of Bajus is published in this his 20th proposition. " No sin is from its nature venial, but all sin deserves eternal punishment."

*' IV. Hence it is certain that not only from the divine mercy, but from the nature of the case, there are venial sins ; or (sins) so trivial that they are consistent in just persons with a state of grace, and the friendship of God.

" This is proved from the Holy Scripture. In Prov. xxiv. 16.it is said, "The just man falleth seven times:" and James iii. 2. " In many things we offend all :" which passages are understood concerning just men. Besides, Matt. vii. 5. certain sins are compared to a mote (or little splinter) ; " and then shalt thou see clearly to cast out the mote out of thy brother's eye;" and 1 Cor. iii. 12. to wood, hay, and stubble ; " But if any one shall build upon this foundation — wood, hay, stubble." Therefore these sins are from their nature light or venial. See other passages from Scripture and the Holy Fathers, in relation to this subject, in Estius, 2 dist. 42. § 4. It is proved also from reason : in all intercourse certain light offences occur, which do not dissolve friendship ; therefore, also, there are such in the fellowship and friendship, which man has with God. Farther, every sin does not create aversion to God : therefore every sin is not mortal.

" ObJ. I. Christ says. Matt. v. 19. 'Whosoever shall break one of the least of these 'commandments — shall be called least in the kingdom of heaven ;' therefore the transgression of the least command is mortal.

" Ans. We deny the inference : for these commandments are called least only in accordance with the false opinion of the Pharisees ; but in themselves they were important, whether with Augustine you refer the words of Christ to the preceding, or with Chrysostom to the subsequent things, such as anger, injury, &c.

" ObJ. it. Christ says to Peter, John iii. 8. " If I do not wash thee, thou hast no part with me ;" therefore, &c.

"ilrts. We deny the inference: because the refusal of Peter, which had preceded, was either no sin, or at least did not exceed a venial offence, but if a refusal had foHowed the severe reproof of Christ, it would have been a grievous sin of disobedience.

" Olj. III. Venial sin is not remitted, except through the mercy of God ; therefore, this being set aside, it merits eternal punishment.

"A?is. Although the remission of venial sin be through the mercy of God, yet it is in a measure due to a just man, who seeks it ; for venial sin does not destroy the divine friendship, nor does it destroy the principle of recovering from the offence.

" Ohj. IV. Venial sin is a greater evil than eternal punishment, according to No. 149 ; therefore it merits this penalty.

" Ans, We deny the inference. Venial sin is indeed a greater evil in regard to the wrong, as it is an offence against the virtue of God, whereas the punishment would be only against the comfort of nature : but it is not a greater evil in respect of demerit ; thus therefore eternal punishment is due to mortal sin alone. See these things more at large in Sylvius & Wiggers."

Our theologian has not been very happy in his selection of proof texts. It is very true " a just man fallelh seven times," but Solomon adds what Peter Dens omits, " and RisETH UP AGAIN." And how does he rise up again ? He remembers, whence he is fallen, and repents and does his first works. H6 looks to the blood of Christ for pardon, and God accepts him. This distinguishes the just man from the hypocrite and the sinner, who fall till seventy times seven, and do not " rise up again," but sink to one depth of degradation afler another, until they fall into the perdition of the ungodly. The just man is accepted afler falling, not because his dereliction was venial, but because he has risen up and fled to Christ for pardon. But James says, " In many things we offend all.' Yes — truly — and therefore the importance of the Christian's being careful not to pass undue censure

Upon others, and to bridle his tongue. The consideration that " in many things we offend all," is stated in this connexion to humble us, not to encourage men in sin. But if " we offend in many things" and are still accepted, are not these offences venial ? Not more so than any other sins. They must be remitted through the virtue of that blood, which cleanseth from all sin, or we cannot be accepted, but must perish — " The soul that sinneth it shall die."

But some sins are compared to a mote, i. e. when, contrasted with other offences, their guilt appears comparatively small.

Christ in this passage, Matt. vii. 5, is rebuking the hypocrisy of those who, whilst they make great pretensions to sanctity, are themselves guilty in a far greater degree of the very offences which they condemn in others ; they officiously proffer their services to extract the splinter from a brother's eye, whilst there is a whole beam in their own eye. This does not prove that some sins are venial, but it shows conclusively that the guilt of some men is greater than that of others. A splinter in the eye will destroy the vision as effectually as a whole beam, and the soul will be as certainly destroyed by the commission of one act of deliberate hostility against God, as by the perpetration of a thousand crimes. A ship will as infallibly sink through the carelessness of the crew in neglecting a single leak, as though its keel were perforated with a thousand holes.

But where is the justice of God, if all sins are to be punished alike, whilst they differ in the degree of their guilt ? God will punish with eternal death all sin, all deliberate transgression, which has not been pardoned for the sake of the Lord Jesus Christ. But some sinners will sink to a lower hell than others, as Christ plainly intimated when he told the Pharisees, " Ye shall receive the greater damnation." The drunkard, who dies in a fit of mania-a-potu, perishes, for "drunkards shall not inherit the kingdom of God ;". but the man who, for the sake of filthy lucre, pampered the cravings of his victim's appetite for strong drink, when he dies in his sins, " receives the greater damnation."

The poor Papist, who is devoted to the superstitious rites of his religion, and who trusts his salvation to the efficacy of penances and alms and masses, will perish unless he repent— but the priest, who taught him to deny the Lord that bought him, and perverted his reason by sophistry and falsehood, will receive the greater damnation, — ^The Judge of all the earth will do right.

As for the allusion to 1 Cor. iii. 12. it is as jejune and inappropriate as an unapt quotation well can be. " If any one shall build upon this foundation, — wood, hay, stubble, if any man's work shall be burnt, he shall suffer loss, but he himself shall be saved ; yet so as by fire." As this Scripture is forced in as a proof text to sustain the Romish distinction between venial and mortal sins, I suppose the man's venial sins are to be burnt, and thus he is to suffer loss. Good riddance surely I But he himself shall be saved, yet so as by fire. Of course by the fires of purgatory.

The doctrine which is so prominently taught in the standards of the Romish church of the distinction between mortal and venial sin, is prima facie evidence, that the whole system is directly at variance with the Word of God. Sin in every form and degree is the abominable thing which He hates. The wrath of God is revealed from heaven against all unrighteousness. Fallen man in the pride of his selfish heart graduates the degrees of guilt attached to various crimes, according to the extent to which they affect his comfort and security in this world. Thus, thefl and murder are great sins, but profanity and Sabbath-breaking are little sins, because the latter do not so immediately trench upon the rights and interests of society. But God judges by another rule. He looks at the heart, and in the enmity of the carnal mind he sees the secret fountain, from which all the streams of depravity proceed. This alienation of heart is the sin which he hates — and it is developed as clearly to the eye of God in the most secret thoughts, and the most trifling actions of the unregenerate man, as it is to our view in the most appalling exhibitions of depravity.

When the Spirit of God has renovated the heart, changed the bias of the will, enlightened the understanding, and nerved us with moral strength, we are minded to obey — it is our meat and our drink to serve God. We cannot sin as the unregenerate do, who hate God with a perfect hatred, though we may be overtaken in a fault ; we may fall as many of the mighty have done, but we believe that though the just man fall seven times, he will rise up again, fly to Christ for pardon, and finally be accepted in the beloved — not because any, or the least of his sins were venial, but because the blood of Jesus Christ cleanseth from all sin.

Our limits will not permit us to follow the author through the intricacies of his nice distinctions between mortal and venial sin. Suffice it to say, that there are no less than twenty-one numbers or chapters relating to this subject. The 156th No. commences with the following words :

" Although mortal sin is far removed from venial, it is extremely difficult to discover, and very dangerous to define, which is mortal, and which venial ; so that these are matters which ought to be considered not by a human, but a divine mind, as Enchiridius remarks," &c.

After this statement, we know not whether most to admire the theological acumen or the modesty of the author, portrayed in the twenty chapters, which immediately succeed this avowal of the difficulty and danger of the enterprise. The reader would probably be very little edified by a perusal of Peter Dens' theological prose relative to such points as " The difference between mortal and venial sin," "Rules for distinguishing mortal sih from venial," &c., " The ways in

PRECEPTS OF THE CHURCH. 19

which mortal sin becomes venial, and in which venial becomes mortal," &c.

In the treatise concerning conscience which succeeds the disquisition on mortal and venial sin, the following subjects are discussed : " Rules of human actions." " Definition of conscience." " Division of conscience." " Of acting against conscience." " Of acting according to conscience." " The mode of deposing an erroneous conscience." *' The safe rule of action." " Of the conscience, which is the safe rule of acting." " Of conduct, which is safe, safer, and not so safe." "Doubtful conscience." "Perplexed conscience." " Of probability." " Probable conscience." " Of opinions more probable but less safe." " Of the most probable opinion." "Scrupulous conscience." "The causes of scruples." " Remedies of scruples." " The confessor of the scrupulous," — i. e. how the confessor ought to proceed with a scrupulous person. It will be apparent from the preceding captions that there is a considerable assortment of conscience offered to the faithful, and he must be very fastidious, who cannot be accommodated.

CHAPTER 11.

Concerning the Precepts of the Church.

" I. Precepts of the church necessary to be known are five.

" What are the principal precepts of the church, concerning all Christ's faithful?

" I. Although the precepts of the church are very numerous, both in canon law, and in councils and constitutions of

20 PRECEPTS OF THE CHURCH.

the Popes, yet five are specially propounded in the catechisms as necessary to be known and observed by all : they are the following ;

*' II. 1 . Celebrate the festivals appointed by the church.

*' 2. On festivals reverently hear the sacred" office of the

" 3. Observe the fasts appointed on certain days, and abstinence from some kinds of food.

*' 4. Confess your sins every year to your own priest, or to another with his permission.

"5. Receive the most holy Eucharist, at least once a year, and that about Easter." *****

This is the Papist's way of salvation ; by these meritorious works, heaven is secured to all the faithful ! , It may well be questioned whether another system of delusion could be invented, which would at once more effectually lead captive the carnal mind and gratify the natural, self-righteousness of the human heart. The observance of these five precepts constitutes a good Catholic, and an heir of everlasting life ! It is beneath sober demonstration to show that a sinner may observe these five precepts and five thousand more of the same kind, and yet be an utter stranger to the renewing grace of God. Or, are we to suppose that regeneration consists in obedience to these five rules ? If so, show us a single one of them in the Bible ; or point out even in the corrupted Doway version the authority upon which these five precepts are based. You look for them in vain in God's word — and no wonder, for they are inventions of the Man of Sin.

INFIDELS AND HERETICS. 21

CHAPTER III. Concerning Injidels and Heretics subject to the Lmo

" I. Injidels are not hound hy the laws of the church, II. Heretics, c^c, are bound by them. III. Whether it is lawful to give meats to heretics on a fast day.

"Are infidels and heretics bound by the laws?

"J.ns. 1. They are all bound by the eternal and natural law, also by positive divine laws.

" 2. Infidels or unbaptized persons are not held by the positive laws of the church ; because they are not subject to the church ; hence the apostle says, 1 Cor. v. 12. * What have I to do to judge them that are without V

" It is inferred if such persons eat meats on a day of ecclesiastical fast, that they do not sin against the law of the church, nor indeed does he who furnishes meats to them ; unless they should eat these meats in contempt of the church.

" II. 3. Heretics, schismatics, apostates and all such baptized persons, are bound by the laws of the church, which concern them : because through baptism they have become subject to the church ; nor are they any more absolved from her laws, than subjects rebelling against their lawful prince (are absolved) from the laws of the prince.

" Do heretics therefore sin, when they do not observe the fasts and feasts appointed by the church ? ■

" Certainly : unless they may be excused for some cause, as for instance, ignorance.

" ObJ. I. Heretics are not in the church ; therefore they are not subject to the church.

" Ans. It is true, heretics are not- in the church as to the union of charity and the communion of the saints ; but though they are not in the church as to subjection, on the other hand, by baptism they are subject to the church, and remain personally subject to the church, wherever they may have been.