This result may not be unacceptable to those who are outside the Catholic Church, because, not acknowledging any Divine authority to guide or rule them, they have no certainty in doctrinal matters, and they do not attach any importance to external discipline. But how different is the case with Catholics! We have many distinctive doctrines, such as the Real Presence in the Blessed Eucharist, the power of remitting sin, the Divine origin of the Church, and the primacy and infallibity of the Pope, all which it is our duty to learn and to believe. We are also bound to observe many precepts, to hear Mass, to pray and make the sign of the Cross, to go to confession, to fast and abstain, and to obey other commandments of the Church. If these doctrines, so sublime, and so far above the intelligence of man, be not continually inculcated on the mind of a child, how can he know them, or believe them as he ought? And if the practices referred to be not frequently urged on his attention, will he not ignore or neglect them because they are hard to flesh and blood? And what will be the case where the Protestant pupils in a school are in a considerable majority, and the teacher of the same religion? Will not the Protestant children turn the doctrines and practices of the Catholics into ridicule? And will not the example, and the words, and the gestures of the heterodox master, especially if he be kind and friendly, produce impressions dangerous to belief on the youthful Catholic mind? Is it not probable that a Catholic boy, observing how his master, to whom he looks up with respect, is accustomed to act, will easily persuade himself that there is no necessity of going to confession, or fasting, or making the sign of the cross, or performing works of mortification? Indeed, the probability is that Catholics educated in such circumstances, if they do not abandon their religion altogether, will be only lukewarm, indifferent, or dangerous members of the Church.