sollville!" A young theological student lifted up his hand and devoutly added, "Esto perpetua." Everybody smiled. The country was almost delirious with joy. Great processions of children swept along the highways, singing, "We'll not give up the Bible,

God's blessed Word of Truth."

Vast assemblies of reformed inebriates, with their wives and children, gathered in the open air. No building would hold them. I thought I was in one meeting where Bishop Simpson made an address, and as he closed it a mighty shout went up till the earth rang again. O, it was wonderful! and then we all stood up and sang with tears of joy, "All hail the power of Jesus' name!

Let angels prostrate fall;

Bring forth the royal diadem,

And crown him Lord of all."

The six months had well-nigh gone. I made my way back again to the gate of Ingersollville. A dreadful silence reigned over the city, broken only by the sharp crack of a revolver now and then. I saw a man trying to get in at the gate, and I said to him, " My friend, where are you from?"

"I live in Chicago," said he, "and they've taxed us to death there; and I've heard of this city, and I want to go in to buy some real estate in this new and growing place."

He failed utterly to remove the bar, but by some means he got a ladder about twelve feet long, and with its aid, he climbed up upon the wall. With an eye to business, he shouted to the first person he saw:

"Hallo, there !—what's the price of real estate in Ingersollville ?"

"Nothing!" shouted a voice; "you can have all you want if you'll just take it and pay the taxes."

"What made your taxes so high?" said the Chicago man. I noted the answer carefully; I shall never forget it.

"We've had to build forty new jails and fourteen penitentiaries a lunatic asylum and an orphan asylum in every ward; we've had to disband the public schools, and it takes all the city revenue to keep up the police force." "Where's my old friend, I-?" said the Chicago man. "O, he is going about to-day with a subscription paper to build a church. They have gotten up a petition to send out for a lot of preachers to come and hold revival services. If we can only get them over the wall, we hope there's a future for Ingersollville yet."

The six months ended. Instead of opening the door, however, a tunnel was dug under the wall big enough for one person to crawl through at a time. First came two bankrupt editors, followed by Colonel I- himself; and then the whole population crawled through. Then I thought, somehow, great crowds of Christians surrounded the city. There was Moody, and Hammond, and Earle, and hundreds of Methodist preachers and exhorters, and they struck up, singing together,

Come, ye sinners, poor and needy."

A needier crowd never was seen on earth before.

I conversed with some of the inhabitants of the abandoned city, and asked a few of them this question:

"Do you believe in Hell?"

I can not record the answers; they were terribly orthodox. One old man said, "I've been there on probation for six months, and I don't want to join."

I knew by that he was an old Methodist backslider. The sequel of it all was a great revival, that gathered in a mighty harvest from the ruined City of Ingersollville.

DR. SWAZEY'S REPLY.

Momentary View of Col. Ingersoll Through the Doctor's Glass— The Bible on the Meridian-What the Doctor Sees in

the Great Book.

THE genial, eloquent, sensational, unfair, evasive Colonel Ingersoll has come and gone. Nobody has been alarmed. But out of 400,000 people a large audience was found to laugh with him at Moses and the Bible. He eschewed argument altogether. He did not attempt to instruct anybody. He had only a campaign speech to make againstGod. This article is simply an invitation to any fairminded doubter to consider the reasonableness of a laugh at the Christian's Bible. Is this book a bad book, or a silly book, just fit for jeer and sarcasm? Take a commonsense view. In order to do so, it is necessary to take a common-place view, to bring to the foreground that which all assailants like to leave in the background, namely, that the Bible teaches by commandment and precept only that which is pure and good.

Relating to man's duty to himself, it teaches personal purity, sexual and otherwise; temperance in meats, drinks, opinions and ambition, responsibleness for inclinations, thoughts and actions; a paramount love for the truth; courage and hopefulness in all lawful purposes; self-improvement, and a cheerful enjoyment of the good things of life. Relating to man's duty to others, the Bible teaches honesty between man and man; restitution when wrong has been done, wittingly or unwittingly; the damnableness

of adultery, seduction, and everything that violates the purity of a family or a person; the forgiveness of injuries; a charitable view of human actions, including patience and forbearance, mercy; the duty of life-long usefulness, kindness and helpfulness; a genial temper in social and business life; obedience to magistrates; and a multitude of minor virtues. Relating to the moral order of things, the Bible teaches that wrong-doing is unavoidably the way of sorrow, and right-doing the way of happiness.

These teachings, given not in bald outline, but in fresh and animated pictures and discourses, make up the ethical system of the Bible from the first lesson of the antediluvian age to the last words of the book, which are against whoremongers, and all makers and lovers of a lie, and in praise of all who are just and good. And, still further, in no instance is there left on record an immoral precept, or one which impurity, or injustice, or dishonesty, or unkindness, or selfishness in any form are proposed. There is no mistake in that direction. Still further, we challenge any assailant to name a virtue, acknowledged to be such by the mass of mankind, which is wanting in the catalogue of Bible virtues. The ethical system is as complete as it is pure, as comprehensive as it is sound and true, absolutely covering the whole area of man's duty to himself and to his fellow-man; a system sounding all depths, touching the most delicate fibres of life, and without a flaw or an omission. Its precepts and laws come in their own order, but they all appear in the record first or last. The Buddhistic "decalogue" seems to have been in advance of the Mosaic in this that it had two commandments wanting in the latter-"Thou shalt not lie," "Thou shalt not get drunk." But these commandments, although not in our own decalogue, are written over and over again in the Old Testament as well as the New. And yet once more the moral require