authentic account of Him; and not a syllable of His alleged sayings was recorded during His alleged lifetime, nor for more than half a century after His death. The reader who wishes to pursue this subject of the wholly unauthentic character of the Gospels, &c, &c, is referred to Greg's "Creed of Christendom," Lord Amberley's "Analysis of Religious Belief," and the great work lately published in England, and now reprinted here by the Messrs. Belford of Toronto, viz., "Supernatural Religion." It will thus be seen that Mr. Wendling's doctrinal attitude towards the Bible and Christianity is extremely problematical, and a Materialist scarcely knows where to place him, or how to deal with his mongrel positions. Being, as he tells us, "a business man," "a lawyer," "a politician," and "a man of the world," this versatile gentleman has evidently imbibed largely of the utilitarian and humanitarian spirit of the age, while at the same time retaining his Christian predilections; and hence the hybrid homily with which we have to deal, and which he calls a "Reply to Robert Ingersoll from a Secular Standpoint." That a layman, however, should give so uncertain a sound as to his orthodox whereabouts, and, in attempting to defend his positions (whatever they are) and answer Freethinkers, should bring forth such a doctrinal nondescript, is not indeed to be much wondered at, seeing that the clergy themselves, being mercilessly driven from pillar to post by modern science and research, occupy the most inconsistent and incongruous, not to say ridiculous, positions, in doctrine and dogma, in ecclesiastical formulary and Biblical exegesis. However, though of dubious doctrine and doubtful orthodoxy, some of Mr. Wendling's positions, or rather assumptions and assertions, are clear enough, and not to be misunderstood; and in a few of the more important of these I propose to follow him.