I. The occasion of this Compilation on Oxford Theology.

The Compiler of these extracts having recently had occasion to examine Bishop M'Ilvaine's work on Oxford Theology, (one of the ablest, most interesting and instructive works of the age) was struck at once with the total and irreconcilable dissimilarity between his views and those of Bishop Doane. This led to a re-perusal of Bishop Doane's large pamphlet, (" Brief Examination") in connection with Bishop M'Ilvaine's book; and the result was the marking of a large number of parallel* passages. These are collected together in the following pages.

II. The object of this Compilation.

1. To exhibit Oxfordism and Romanism in contrast with evangelical doctrine -a matter of great importance in these times of Popish effort, and of crafty, Tractarian theology.

2. To beseech those prelates and others, who boast of "one church,” “one faith," "one Apostolic succession," &c., not to chaunt their plea of "UNITY” with notes of discord. Silence would be far more becoming, during the continuance of "divisions" among them, which are as serious as ever afflicted any Church, in any age.

3. To urge Christians of all "denominations" to renew their efforts to prevent the spread of Popery, or its equivalent, within the limits of the communities in which Providence has placed them.

III. The manner of this compilation.

1. The sentences are generally given verbatim et literatim from the two writers. In a few instances, abbreviations are made, without affecting the sense. 2. In some cases, the words of authors, whom the writers quote with approbation, are inserted in connection with their own. This is done to bring out their respective views more fully, and is always made known to the reader.

3. The quotations are taken from passages, which discuss the same subject ; and consequently the passages quoted are truly "parallel passages."

4. The works quoted are "Bishop Doane's Brief Examination," and "Bishop M'Ilvaine on Oxford Divinity," unless otherwise mentioned.

In conclusion, the writer may be permitted to state that the compilation is made without intending the slightest disrespect, personally, towards either of the two divines, thus placed in antithetical juxtaposition. Although the Compiler very decidedly agrees with one, and "dissents" from the other, he considers himself (as the moderator of the Presbytery) quite impartial in the management of the discussion.

The remarks inserted by the Compiler, to illustrate various topics, are printed in different type, aud run across the page.

Burlington, N. J., January 12, 1842.

Parallel" may be understood here in its original sense. The views of the two writers, however indefinitely extended, never meet.

TO THE CITIZENS OF BURLINGTON, N. J.

OF "ALL DENOMINATIONS" OF CHRISTIANS,

THESE PAGES,

CONTAINING EXTRACTS FROM THE WRITINGS

OF BISHOP Doane, the gifted andD DISTINGUISHED “RECTOR OF

ST. MARY'S CHURCH,"

AND

OF BISHOP M'Ilvaine, whose BIRTH-PLACE Was our city and

OXFORD THEOLOGY.

In the following pages, the reader may expect to find a brief view of the Roman, Oxford and Protestant systems of religion, in reference to various fundamental points. The comparatively little difference between the Roman and Oxford systems, and the vast difference between both and that of the Reformers, will abundantly appear from Bishop M'Ilvaine's remarks, during the progress of the discussion. The opinions of the two distinguished divines, from whose writings extracts are made, are classified under the theological divisions, characteristic of the Popish controversy. Their general opinions in regard to the "Oxford movement" and its Popish tendencies are first given, as introductory to the survey of the sys.

tem.

General opinion of the Orford Tractarians.

BISHOP M'ILVAINE.

"I am fully persuaded that with a truly Protestant communion, the most direct refutation of Oxford Divinity is itself." Pref. p. 11.

"It would be singular indeed if works so voluminous should not contain a great deal of useful knowledge. Read Cardinal Bellarmine's Defence of Popery! May not as much be said of that learned champion of the Decrees of Trent?" p. 12.

"The whole history of the Church warns us against forgetting that very good and sincere men may set on foot great errors-and thus inflict an injury of which worse men would not be capable." p. 25.

"Ten years of open attack around the walls of Troy effected nothing. But one day's delusion among the wardens at her gates; the not examining what lay concealed under an apparent act of religion, betrayed the city." p. 30.

"What the articles and homilies so distinctly teach, that system directly denies, most earnestly condemns, and most indignantly casts away." p. 343.

"I am deeply impressed with the grave importance of the errors, and

BISHOP DOANE.

equivocating censures of those, whose indolence has kept them ignorant, and whose timidity distrusts the truth." p. 181.

"The summons to the ancient faith, the ancient discipline, the ancient wor ship; the impulse given to ancient piety, and ancient holiness, and ancient charity-these will remain as blessings to mankind, when every name that has been mixed up in this strife of tongues shall be forgotten." English Sermon, p. 39.

"To the multitude of honest Christians, who love the truth, and who are naturally anxious at the appearance of division and disquiet, it may suffice to say that there is no ground for anx iety." p. 182.

BISHOP M'ILVAINE.

probable evil consequences to the Church, of Oxford Divinity." p. 1.

"We must take heed: there may be much restoration of what is old in this system, but it may be old error, wearing a venerable aspect to some, because antiquated; and speaking words of wisdom to some, because, like the prayers of some, in an unknown tongue." p. 104.

"In view of the tendencies of Oxford divinity, I cannot question that its certain results, if time and room be allowed, will be the driving of true holiness from God's house, and the surrounding of its altars and crowding of its courts, with the wood, hay and stubble' of a dead formality, which the Lord, when he cometh, will destroy with the breath of his mouth." p. 537. Whoever reads the preceding quotations will begin to suspect that one of these divines sympathizes with the Tractarians, and that the other is determined to bear a strong testimony against them.

On the Popish tendency of Oxfordism.

The blessings of the Reformation, brought about, under God, by Luther, Cranmer, Calvin, &c., are so great and inestimable, that any system which tends to Popery, will be generally discountenanced by Protestants, as a fearful and calamitous retogradation. Hence, the only way to encourage the progress of Oxfordism in Protestant communities is to deny, or conceal, its Papistical affinities. This denial, however, does not always succeed.

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'I have devoted a long time and a great deal of pains to the study of the system.

And I am constrained to say that every further step has produced but a deeper and deeper conviction on my mind, that (whatever the intention or supposition of those who maintain it) it is a systematic abandonment of the vital and distinguishing features of the Protestant faith, and a systematic adoption of the very root and heart of Romanism." p. 14.

"The difference between this divinity and the true divinity, for which our Reformers gave themselves to death, is a difference of great vital doctrine, not of one doctrine merely but of the system of doctrine, from corner

The worthy Bishop of the Diocese of N. J. seems to think that almost all the abominations of Romanism [how very inconvenient" to kiss the foot of an Italian ecclesiastic] may be condensed into that one frightful word-POPE! But there can be a great deal of "pretty Popery without having a Chief Bishop at Rome. Although the Pope raised himself above the Bishops, just as the Bishops did above the Presbyters, it is very possible for the three to hold even worse errors in common. The reader will find, as he goes along, that this Pretty Popery" has a very strong resemblance to her less comely twin-brother at Rome.- Popery without a Pope!" Yes; "mutato nomine"-the name being changed, there is no scarcity.

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The following quotation from Rev. Mr. Paimer (whose work on "the Church" Bishop Whittingham has edited in this country, with notes which indicate that the Bishop is even higher Church than the Deacon, a thing not uncom、 mon) will show that soine, engaged in the Oxford “movement" have no objection to kissing the Pope, provided it be in the right place. Says Mr. Palmer "I should like to see the Patriarch of Constantinople and our Archbishop of Canterbury, go barefoot to Rome, and fall upon the Pope's neck, and kiss him, and never let him go till they had persuaded him to be reasonable." After such long and "Catholic" salutations, it is a supposable case that the two divines would have no objection to the bare foot" of the Pope.