rmation Society,' one sentence of which
is--_We have raised our voices against the spirit of compromise, which
is the opprobrium of the age; we have unfurled the banner of Protestant
truth, and placed ourselves beneath it; we have insisted upon Protestant
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
world and by competent authority. Any man for example, may come out to
Madeira and call himself a Montmorency, or a Howard, and even enjoy the
honour and consideration belonging to such a name till the real
Montmorencys or Howards hear something about it, and denounce him, and
then such a man would be justly scouted from society, and