To speak plainly, there was never such a humiliating spectacle of public stolidity as that which for so long a time was witnessed in the popular mystification as to Mr. Gladstone's religious position. It went for nothing that his first critical Parliamentary step was to give up his seat rather than vote more money to Maynooth; nobody seemed to bear in mind that as far back as 1852 he both predicted and publicly hoped for the downfall of the temporal power of the Papacy, and that ten years later Sir George Bowyer openly attacked him on that very point in Parliament; it did not avail that he it was who paved the way for the unification of Italy by dragging into the light before all Europe the prison secrets of Neapolitan tyranny. Because he had the good sense to oppose the Ecclesiastical Titles Bill, and the loyalty to remain on terms of friendship with the companions of his youth after they became Puseyites, and avowed that he held the same views as to Church doctrine which some of the greatest Church of England divines taught, he was called on to explain, every month or so, that he was not a Jesuit. Not until he published his pamphlet on the Vatican Decrees, and by so doing threw all the Roman Catholics in England and elsewhere into a white heat of rage, was the silliness quite exploded. It is true that the dull public might plead that a real profession of religiousness on the part of a leading politician was such a novelty that it might be excused being a little puzzled, and believing the worst in its perplexity. Worst or best, Mr. Gladstone has gone on speaking and writing about his religion just as if a man's ethics and faith ought to have some connection with his politics, and, as time has passed, people appear to think it less strange. This non-reticence on the score of religion has made more serious the impression Mr. Gladstone has produced upon the public mind; but in reality it is no specialty in his mode of public thinking, but only a necessary part of it. He tracks his commonest politics to their fundamental principles, and makes of them a system. He has always in his reasoning to go back to history, and this has delayed his advance in comparison with men who dispense with that; but there never yet was a public man who explained so fully as Mr. Gladstone the reasons of his changes. All the progress of his mind is to be traced in speeches, articles, pamphlets, volumes. He has given too much explanation, not too little, for his mind has an insatiability for reasons. Most people are content when they get hold of a good one; but he wants three or four--in fact, all that can be got by searching for; and if it be true, as it certainly is, that he likes the last to have a little subtlety about it, long-sustained thinking cannot take people too deep in politics, whatever it may do now and then in religion. For instance, on the question of Reform Mr. Gladstone has certainly