We have another reply to Ingersoll in a pamphlet of twenty pages, issued in Toronto, with the following modest title:--"A Refutation of Col. R. G. Ingersoll's Lectures, by 'A Rationalist.'" This proemial announcement is certainly calculated to excite high expectations; but it is only necessary to look into the rational (?) "refutation" (?) to see that the names the writer has given himself and pamphlet are both misnomers. How such an irrational jumble of orthodoxy, heterodoxy, obsolete philosophy, and moribund metaphysics could by any possibility pass for rationalism, even in the eyes of its author, is one of those profound mysteries which "no fellah can understand." Is it not a little singular that all these "replies" and "refutations" from the orthodox side come from theological nondescripts--from men who are but half orthodox (the other half not being recognizable), and not one reply from a thoroughly orthodox champion? A correlative fact, not without much significance, is that, though no argument comes from the orthodox side, the denunciations all come from that source. On the other hand in proportion as the opposing champion is unorthodox, in that ratio is he tolerant, courteous, and in favor of free speech and equal rights. "A Rationalist's" essay is pervaded by the kindliest spirit personally towards his opponent, and this, in a measure, redeems its literary and logical defects. Though "Rationalist" zealously defends the Bible, and argues for a God, it is impossible to tell how much of the Bible he accepts, or what God he believes in. He says, "every jot and tittle of the Bible is inspired," yet in another place tells us, "The Apostle Paul is not one of the inspired writers," as "His words will not bear a spiritual interpretation." It would, therefore, seem that no part of the Bible is inspired except that which will stand this method of "spiritual interpretation." To get rid of the numerous errors, absurdities, and immoralities contained in the Bible, "Rationalist" spiritualizes them. He has a first-class recondite and spiritual meaning for every one of them, which seems to be entirely satisfactory--to himself. With the utmost facility everything is explained away; and armed with his occult style of Bible exegesis he can laugh at the infidel scientist. He says we must "rub off the literal meaning" in order to get at the spiritual, and by this convenient method every difficulty between the two sacred lids vanishes into thin air. This "rubbing off" business he also applies to the God of the Bible, whose characteristic _anthropomorphism_ "Rationalist," of course, rubs all off, even his _intelligence_. So that there would seem to be little more left of the Jewish Jehovah, under modern scriptural exegesis, than what Beecher describes as a "dim and shadowy influence." "Rationalist" divests Deity of intelligence to escape the effects of the following argument:-- Intelligence presupposes a greater intelligence,