But no. Orthodoxy, it seems, is more shocked by the priests of Rome than by the priests of Kalee. The plain red brick building, the Cave of Adullam, or Ebenezer Chapel, where uneducated men hear a half-educated man talk of the Christian law of love and the Christian hope of glory, is unworthy of the indulgence which is reserved for the shrine where the Thug suspends a portion of the spoils of murdered travellers, and for the car which grinds its way through the bones of self-immolated pilgrims. “It would be,” says Mr. Gladstone, “an absurd exaggeration to maintain it as the part of such a government as that of the British in India to bring home to the door of every subject at once the ministrations of a new and totally unknown religion.” The government ought indeed to desire to propagate Christianity. But the extent to which they must do so must be “limited by the degree in which the people are found willing to receive it.” He proposes no such limitation in the case of Ireland. He would give the Irish a Protestant Church whether they like it or not. “We believe,” says he, “that that which we place before them is, whether they know it or not, calculated to be beneficial to them; and that, if they know it not now, they will, know it when it is presented to them fairly. Shall we, then, purchase their applause at the {157}expense of their substantial, nay, their spiritual interests?” And why does Mr. Gladstone allow to the Hindoo a privilege which he denies to the Irishman? Why does he reserve his greatest liberality for the most monstrous errors? Why does he pay most respect to the opinion of the least enlightened people? Why does he withhold the right to exercise paternal authority from that one government which is fitter to exercise paternal authority than any government that ever existed in the world? We will give the reason in his own words. “_In British India,” he says, “a small number of persons advanced to a higher grade of civilization, exercise the powers of government over an immensely greater number of less cultivated persons, not by coercion, but under free stipulation with the governed. Now, the rights of a government, in circumstances thus peculiar, obviously depend neither upon the unrestricted theory of paternal principles, nor upon any primordial or fictitious contract of indefinite powers, but upon an express and known treaty, matter of positive agreement, not of natural ordinance._”