ascendancy as just and equitable, because Protestant principles are true
and undeniable_.

Puseyite Protestants tell a tale the very reverse of that so modestly
told by their nominal brethren of the Dublin Operative Association.
They, as may be seen in Palmer's Letter to Golightly, _utterly reject
and anathematise the principle of Protestantism, as a heresy with all
its forms, sects, or denominations_. Nor is that all our 'Romeward
Divines' do, for in addition to rejecting utterly and cursing bitterly,
as well the name as the principle of Protestantism, they eulogise the
Church of Rome, because forsooth _she yields_, says Newman in his letter
to Jelf, _free scope to feelings of awe, mystery, tenderness, reverence,
and devotedness_; while we have it on the authority of Tract 90, that
the Church of England is _in bondage; working in chains, and _(tell it
not in Dublin)_ teaching with the stammering lips of ambiguous
formularies_. Fierce and burning is the hatred of Dublin Operative
Association Christians to Popery, but exactly that style of hatred to
Protestantism is avowed by Puseyites. Both sets of Christians are quite
sure they are right: but (alas! for infallibility) a third set of
Christians insist that they are both wrong. There are Papists, or Roman
Catholics, who consider Protestant principles the very reverse of true
and undeniable, and treat with derisive scorn the 'fictitious
Catholicism' of Puseyite Divines.

Count de Montalambert, in his recently published 'Letter to the Rev. Mr.
Neale on the Architectural, Artistical, and Archaeological Movements of
the Puseyites,' enters his 'protest' against the most unwarranted and
unjustifiable assumption of the name of Catholic by people and things
belonging to the actual Church of England. _'It is easy,'_ he observes,
_'to take up a name, but it is not so easy to get it recognised by the