How to fortify the children against the doubts of which the air is full, is an anxious question. Three courses are open--to teach as we of an older generation have been taught, and to let them bide their time and their chance; to attempt to deal with the doubts and difficulties which have turned up, or are likely to turn up; or, to give children such hold upon vital truth, and, at the same time, such an outlook upon current thought, that they shall be landed on the safe side of the controversies of their day, open to truth, in however new a light presented, and safeguarded against mortal error. The first course is unfair to the young: when the attack comes, they find themselves at a disadvantage; they have nothing to reply; their pride is in arms; they jump to the conclusion that there is no defence possible of that which they have received as truth; had there been, would they not have been instructed to make it? They resent being made out in the wrong, being on the weaker side--so it seems to them,--being behind their times; and they go over without a struggle to the side of the most aggressive thinkers of their day. Let us suppose that, on the other hand, they have been fortified with “Christian Evidences,” defended by bulwarks of sound dogmatic teaching. Religion without definite dogmatic teaching degenerates into sentiment, but dogma, as dogma, offers no defence against the assaults of unbelief. As for “evidences,” the _rôle_ of the Christian apologist is open to the imputation conveyed in the keen proverb, _qui s’excuse, s’accuse_; the truth by which we live must needs be self-evidenced, admitting of neither proof nor disproof. Children should be taught Bible history with every elucidation which modern research makes possible. But they should not be taught to think of the inscriptions on the Assyrian monuments, for example, as _proofs_ of the truth of the Bible records, but rather as illustrations, though they are, and cannot but be subsidiary proofs. Let us look at the third course; and first, as regards the outlook upon current thought. Contemporary opinion is the fetish of the young mind. Young people are eager to know what to think on all the serious questions of religion and life. They ask what is the opinion of this and that leading thinker of their day. They by no means confine themselves to such leaders of thought as their parents have elected to follow; on the contrary, the “other side” of every question is the attractive side for them, and they do not choose to be behind the foremost in the race of thought.