Arguments from Scripture and ancient authors in favor of three orders and a liturgy may be very solid and conclusive, but they are also very petty and miserable when they are made the basis of arrogant claims by those whose very existence sprang from the assumption that the universal episcopate had betrayed its trust and apostatized from the true doctrine of Christ. The learned William Palmer has seen the necessity of justifying the attitude of the continental Protestant Churches, and therefore concedes to them, on the plea of necessity, valid ordination and a legitimate constitution. An Anglican, who is a thorough and consistent opponent of Rome, ought to take common ground with Protestants. One who turns his back on Protestantism, and abjures the Reformation, ought to make common cause with Rome and the Catholic Church, even though he as yet holds the opinion that his communion is a true and living branch of the Church of Christ. It may seem strange to those who have never studied or sympathized in the Oxford movement, that men who adopted certain fundamental Catholic principles did not at once embrace the faith and submit to the authority of the Catholic Church, but remained a long time in the Episcopal communion, or even deliberately chose it, after having passed their early life in some other Protestant sect. This seems strange to those who have always been Catholics, and equally strange to the majority of Protestants. So much so, that we have been suspected, and by many fully believed to have been all along concealed Roman Catholics, working in the Episcopal Church for the purpose of "Romanizing" it. {39} A few days before I was received into the Catholic Church, a near and venerable relative of mine said to me: "I am very glad you have become a Catholic, for I can respect a sincere Roman Catholic, but I cannot respect a Puseyite; you will now sail under your true colors. When will H. B. (a cousin of mine, who is an Episcopalian clergyman) do the same thing?"