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BY THE REV. WILLIAM PALMER, M.A.

OF WORCESTER COLLEGE, oxford.

OXFORD,

JOHN HENRY PARKER;

J. G. F. AND J. RIVINGTON, LONDON.

A LETTER,

&c.

SIR,

HAVING ascertained from Mr. Newman that it is not his intention to make any reply to your Letter, (a resolution which, considering his recent labours, cannot excite surprise,) I take the liberty of offering to your notice certain remarks which the perusal of your Letter has irresistibly suggested, and I sincerely hope, that the "plain

ness of speech" which, in a discussion of such importance, it is necessary to employ, will not be regarded by yourself or by others as indicating any want of respect for your abilities and attainments, or any deficiency in charity and good feeling.

You will excuse me therefore, if I seem to question your right to the title of "bishop" which you assume, and which your adherents are willing to recognise. You, at least, cannot deny, that episcopal consecrations, performed ostensibly for Churches without clergy or people, but really for the purpose

of introducing or perpetuating schism, are illegitimate, and confer no canonical mission or jurisdiction. You are aware, that such ordinations are, according to the Canons, virtually null and void; and that they do not constitute those who receive them real bishops-successors of the Apostles. If therefore, as is reported, you have received the form of episcopal consecration at Rome, this does not prove you to be a bishop, or excuse you for exercising episcopal and sacerdotal functions without the license, and in opposition to the authority, of your legitimate Diocesan, the Bishop of Worcester; an offence which subjects you to deposition and excommunication by the Canons received by the whole Catholic Church.

You have availed yourself with characteristic sagacity of the existing controversy, to invite public attention to those views of Romish doctrines and practices, which the leaders of your party are anxious to impress on us. I rejoice for the sake of Truth that you have stepped forward so promptly in vindication of those views. It will afford an opportunity for testing their accuracy. Circumstanced as Romanism is in this country, it is perfectly natural that its advocates should endeavour to disembarrass themselves, as far as possible, of various doctrines and practices which have given serious offence. The interests of your communion are so obviously promoted by such a policy, a Dublin Review, vol. v. p. 288, &c.

that language and sentiments are tolerated under your circumstances, which in a purely Romish country would be visited with severe reprobation— perhaps, might put you in the prisons of the Inquisition. The end for which you labour sanctifies, in the eyes of your superiors, means which they would otherwise view with jealousy and displeasure. Romanists in England have long been deeply sensible of the obstacles which are presented to their system of proselytism by the existence of general prejudices (as they regard them) against the superstitions of their Church. They have felt with you, that "it is exceedingly difficult to think differently from what every body about us has always been thinking and saying. It is almost

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impossible to stay the mind, when hurried on by "the press of those behind and on either side of us." (p. 19.) And as the general impression has been and continues to be, that superstitious and idolatrous doctrines or practices are more or less authoritatively sanctioned by the Church of Rome, you avail yourself of the opportunity afforded by Mr. Newman's statement to that effect, to clear your communion as far as you can from imputations so injurious to its interests, and so distressing to your own feelings as an active agent in the system of proselytism.

It will be my endeavour in the following pages to shew, that public opinion is not so grossly mistaken in these matters as you would fain have

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