3. I repeat, when Catholics are a small body in a country, they cannot easily become a mark for their enemies, but our prospect in this time before us is that we shall be so large that our concerns cannot be hid, and at the same time so unprotected that we cannot but suffer. No large body can be free from scandals from the misconduct of its members. In medieval times the Church had its courts in which it investigated and set right what was wrong, and that without the world knowing much about it. Now the state of things is the very reverse. With a whole population able to read, with cheap newspapers day by day conveying the news of every court, great and small to every home or even cottage, it is plain that we are at the mercy of even one unworthy member or false brother. It is true that the laws of libel are a great protection to us as to others. But the last few years have shown us what harm can be done us by the mere infirmities, not so much as the sins, of one or two weak minds. There is an immense store of curiosity directed upon us in this country, and in great measure an unkind, a malicious curiosity. If there ever was a time when one priest will be a spectacle to men and angels it is in the age now opening upon us.

4. Nor is this all. This general intelligence of every class of society, general but shallow, is the means of circulating all through the population all the misrepresentations which the enemies of the Church make of her faith and her teaching. Most falsehoods have some truth in them; at least those falsehoods which are perversions of the truth are the most successful. Again, when there is no falsehood, yet you know how strange truth may appear to minds unfamiliar with it. You know that the true religion must be full of mysteries—and therefore to Catholicism, if to any profession, any body of men at all, applies the proverb that a fool may ask a hundred questions which a wise man cannot answer. It is scarcely possible so to answer inquiries or objections on a great number of points of our faith or practice, as to be intelligible or persuasive to them. And hence the popular antipathy to Catholicism seems, and will seem more and more, to be based upon reason, or common sense, so that first the charge will seem to all classes of men true that the Church stifles the reason of man, and next that, since it is impossible for educated men, such as her priests, to believe what is so opposite to reason, they must be hypocrites, professing what in their hearts they reject.

5. I have more to say on this subject. There are, after all, real difficulties in Revealed Religion. There are questions, in answer to which we can only say, "I do not know." There are arguments which cannot be met satisfactorily, from the nature of the case—because our minds, which can easily enough understand the objections, are not in their present state able to receive the true answer. Nay, human language perhaps has not words to express it in. Or again, perhaps the right answer is possible, and is set down in your books of theology, and you know it. But things look very different in the abstract and the concrete. You come into the world, and fall in with the living objector and inquirer, and your answer you find scattered to the winds. The objection comes to you now with the force of a living expositor of it, recommended by the earnestness and sincerity with which he holds it, with his simple conviction of its strength and accompanied by all the collateral or antecedent probabilities, which he heaps around it. You are not prepared for his objection being part of a system of thought, each part of which bears one way and supports the other parts. And he will appeal to any number of men, friends or others, who agree with him, and they each will appeal to him and all the rest to the effect that the Catholic view and arguments simply cannot be supported. Perhaps the little effect you produce by the arguments which you have been taught is such that you are quite disheartened and despond.