in all ten tents in this camp. Two of these tents will be for women, and the camp will contain one hundred patients. It has been decided, that if it is at all practicable, the camp will be continued the year round. This is not a wholly new thing. The experiment has been tried on one of the neighboring islands, and it has been found. very practicable and very beneficial to continue a consumptives' camp the whole year round, even in the much-abused climate of New York City. The experiment referred to is that which has been conducted by the Manhattan State Hospital for the Insane, on Ward's Island. Isolation would seem absolutely necessary in the case of insane consumptives. It has been found necessary to have a guard follow consumptives who were mentally normal in order to prevent promiscuous spitting; how much more difficult it must, then, be to prevent insane consumptives from infecting the buildings in which they are placed.

On June 5, 1901, the tent life was begun, under the immediate supervision of Dr. Floyd C. Haviland. The plant consisted of two large tents with a capacity of twenty beds. A site was selected which was elevated, surrounded by abundant shade, and where the breezes from the East River had free play. The board floors were made in sections, and could be taken up and exposed to direct sunlight; one side of the tent was kept constantly open in pleasant weather, and large ventilators provided at other times sufficient ventilation. Near by were erected several smaller auxiliary tents, which included two dining-tents and those for the residence of the attendants. This plan worked excellently through the summer, and it was decided to continue it through the winter, but on a smaller scale. If the wishes of the patients had been considered, the whole establishment would have continued right on. The larger tent was removed to a sheltered place; and when the cold weather approached, two stoves, one at each end of the tent, were put in. The result of this unique and seemingly rigorous treatment has been, that of 81 cases, 55 have shown increase in weight. As the capacity of the camp is limited to forty, only the worst cases are sent here, . which naturally militates against the best results, and yet, twelve have returned to the wards apparently without any symptoms of the disease. Dr. Haviland states that not only are the patients benefited physically, but that there

is also a quicker perception and clearer understanding of the mind. Diet is also, here, an important feature, four meals being served daily. The women patients of the western division of the hospital that are afflicted with tuber culosis are also segregated; but instead of being placed in tents, they live in a house along the sides of which is built a wide two-story porch inclosed in glass. The sashes of the glass are on hinges, so as to permit a free circulation of air, and the more favorable cases sleep there at night as well as spend their time in the sun in the daytime. The results obtained, however, are not so good as in the tents of the men.

What has been written so far has pertained to the work of municipal and State authorities. The limitations of space placed on this article forbid the mention of the few institutions under private auspices which are seeking to augment the city's work. One interesting institution deserves, however, more than a passing mention. The Montefiore country sanitarium at Bedford was the first successful attempt, in this country, to follow the example of the agricultural colonies for the consumptive poor in Europe. The treatment, from the first, has been mainly hygi enic and dietetic, accompanied by rest and outdoor employment. During the spring, summer, and autumn, all who are strong enough to be of use work in the gardens and orchards from one to five hours a day. The produce and supplies raised last year were beyond the needs of the institution, and the cellars are filled with prize cabbages, pumpkins, and corn.

During the year ending in November, 1902, 377 patients received open-air treatment at the sanitarium, with an average stay of four months and twelve days. In more than 65 per cent. of cases, marked improvement resulted, and in nearly 18 per cent., apparent cures were reported.

Some experiment with open-air sleeping has been tried. Two patients, one in an early stage and the other pretty far along in consumption. were put to live, night and day, in an open tent. They slept under two heavy blankets, and did not suffer from the cold, although a normal person would have been decidedly uncomfortable. The improvement in their cases was so great that the physician in charge has recommended the erection, next winter, of several wooden sheds with open fronts. The sheds will be, it is thought, better than tents, because less likely to admit rain and snow.

I. OUR FRIENDS THE ENEMY.

“THA

HANK God for your enemies," said Henry Ward Beecher, "for when you look back over your life you will find that they have done you more good than all your friends." It is a pregnant saying, and worthy of all acceptation. Of its truth, the present position of English Nonconformists is the most recent and not the least forcible illustration.

The Education Act of last session, forced upon the country by a ministry supported by a majority snatched in a moment of national delirium by the aid of wholesale misrepresentation, has done for the Nonconformists what nothing else could have accomplished. Mr. Spurgeon told Mr. Spurgeon told me, nearly twenty years ago, that if he were a Conservative he would disestablish and disendow the Church of England. I asked him why. He replied: Because with the disappearance of the Establishment the one great barrier which compels the Nonconformists to remain in the Liberal camp would disappear." The truth of that pregnant observation has been painfully impressed upon us many times since then. long as church rates, university tests, and the monopoly of the graveyard continued to remind Nonconformists that they were Uitlanders in the British Commonwealth, a Conservative Nonconformist was almost as rare as a white blackbird. But when the last of these three patent and pal

As

pable outrages upon the rights of the Nonconformist citizen disappeared, Nonconformists, to quote their own phrase, began to be at ease in Zion. The fire of former days burned low. The spectacle of a Nonconformist voting for a Tory candidate became only too familiar. When Mr. Gladstone proposed to do justice to Ireland, a recreant multitude of Nonconformists seized the excuse to desert the Liberal ranks. Their hereditary repugnance to Popery paved the way for their apostasy. But it was not until the war in South Africa came as a searching test of the reality of their allegiance to the cause of Peace, Liberty, and Justice that the world realized how far the dry rot had spread. After last general election, when hundreds of thousands of Nonconformists swelled the majority recorded for the authors of the war, Nonconformity, as a potent moral force in politics, seemed extinct.

Fortunately, however, for the nation, and most fortunately for English Nonconformity, retribution was at hand. The whip which they had knotted for the backs of their fellow-Christians in South Africa was speedily applied to their own shoulders. The majority which they helped to elect, in order to fight to a finish a war which should never have been begun, was used to deal them a deadly blow; and under the salutary discipline of adversity, the Nonconformists, through much tribulation, are returning to the principles of their forefathers.

The

THE BAPTIST LEADER, DR. CLIFFORD, IN HIS PULPIT.

new law which reimposed church rates and reenacted religious tests awoke them to a sense of where their apostasy and apathy had led them. It is true that their tardy awakening may expose them to the sneer which Macaulay leveled against the Seven Bishops, who turned against James the moment he laid a finger upon their Church. But despite the sneer, England had good cause to rejoice that for any reason the Church which had so long truckled to the tyrant was at last compelled to throw in its lot with

the Revolution. And so in like manner, while we cannot pretend to any great enthusiasm for those who supported the devastation of South Africa without scruple, and who now are raising the standard of rebellion over a twopennyhalfpenny church rate, it is unwise to look a gift horse in the mouth; and we are too glad to see the Nonconformists in the firing line once more to scrutinize too keenly the motives which brought them back to the Old Flag.

That they are back again, and that at next general election the Nonconformist who votes for a ministerial candidate will be regarded as a traitor and a renegade, is now quite clear. And we owe this great and salutary change, this. veritable renascence of Nonconformity, to Mr. Balfour and his ecclesiastical allies. How great. how momentous, the change thus brought about may be imagined from the fact that London Nonconformists are now exulting in the leadership of three men each of whom is pledged to the hilt to take joyfully the spoiling of their goods and incarceration in jail rather than pay the new rate that is to be levied for the subsidizing of religious teaching of which they disapprove. As the sending of the Seven Bishops to the Tower rid England of the Stuarts, so the imprisonment of the three Nonconformists, John Clifford, Reginald Campbell, and Silvester Horne, may be the appointed means for ridding us of those twin curses, the House of Lords and the Establishment. It may never come to that. The significant thing is that there are hundreds of thousands of Nonconformists who are passionately longing that it may come to that. The jailing of the three Nonconformist chiefs is at least within the range of practical politics. And even if it never comes off, the hope of it, the chance of it, is as breath to the nostrils of reviving Nonconformity.

In thus facing imprisonment, rather than bow to the Gessler's Cap which the Jingo majority of 1900 set up in our midst, the Noncomformists are on their old ground. The Nonconformist, as his name implies, is a sworn rebel against the established order. Ever since the sixteenth century, he may have been loyal to the crown, but he has been in revolt against the Established Church and the House of Lords.

In reality, the English people, ever since the days of the Puritans, have been not one nation, but two-the Anglican and the Nonconformist. The ideals of these two nations are as far as the poles asunder. The Puritan of the seventeenth century, the Dissenter of the eighteenth, and the Nonconformist of the nineteenth, have always been far more closely united by sympathy and ideas with the Americans than with the Angli

cans. Anglicanism is essentially aristocratic and exclusive. To Nonconformity, democracy is as

the breath of its nostrils.

The sons of the men who sent Charles to the block are the true spiritual kin of the sons of the men who went over in the Mayflower. In piping times of peace, when no great issues stir the heart of the people, the two nations, Anglican and Nonconformist, exist side by side, and few suspect the fissure between them. But when the storm wind rises, and great crises test the real faiths of men, the fissure reappears.

If Nonconformists should begin to bethink themselves that the talk of popular government and of a free democracy is mere cant so long as the House of Lords exists, and that the battle of civil and religious liberty is only half won while the Anglican sect is allowed to flaunt itself as the church of a nation two-thirds of whose citizens never darken its doors, who could blame them? It is supremely significant that at this juncture two young ministers should have been suddenly thrust to the forefront of the Nonconformist ranks whose supreme distinction is their passionate determination to rebel rather than pay the new church rate. They call it passive resistance, but it is not the less rebellion. In their eyes, they are rebels for God's laws. They are true to the great traditions of the Great Protector, the hero-saint of the Independents, to which body they both belong. "Our his tory," said Mr. Silvester Horne at a great meeting in the Memorial Hall, last year, "shows that there are creeds we will never sign, liberties we will never forfeit, and taxes we will never pay. We are sick and tired," he declared, "of the repeated attempts to purchase ecclesiastical ascendency at the price of our religious freedom. The old question of the relations of the Church and the State has again been raised, and, God helping us, we will not let it sink. If the spirit of disestablishment begins again to live, I for one will thank God for the education bill. They claim ascendency; we, as Congregationalists, challenge that ascendency, and may God defend the right!"

And in like terms, not once, but many times, has Mr. Reginald J. Campbell, late of Brighton, now of the City Temple, spoken in the hearing of his people. There is something of the old fighting ring in these words of challenge and of defiance. They proclaim the resurrection of the Nonconformist conscience, the renascence of Nonconformity as a controlling force in the counsels of the empire. For, as Lord Palmerston-who at least was neither bigot nor fanatic -said, long ago: "In the long run, the politics of England will follow the consciences of the Dissenters."

II. CAMPBELL OF BRIGHTON.

Mr. R. J. Campbell has been Campbell of Brighton since 1895. Henceforth he will be Campbell of the City Temple. Campbell of the City Temple. He is but thirtysix years old, "a gray-haired boy" with magnetic eyes and a soul of fire. Who can say how far he may go, how much he may do? Of Scotch descent, he was born the son of a United Free Methodist minister in London, and brought up as a boy in the North of Ireland. Scotland, England, and Ireland all had their share in shaping his youth. His manhood has been colored, if not exactly molded, by the Greater Britain beyond the seas. Among the influences which have shaped his character,-whether for weal or for woe, who can say ?-was the visit which he paid to South Africa when the war was raging. He became an enthusiastic Imperialist, and he is at present the only Nonconformist minister who is a member of the committee of Lord Rosebery's league. His religious training was strangely mixed. Born a Free Methodist, he passed the most impressionable years of his life among the Presbyterians of the Black North of Ireland, in the house of a Presbyterian elder who claimed kinship with that celebrated chief of the Orange clan, William Johnston, of Ballykilbeg. In his later teens he was confirmed as a member of the Church of England, and in 1891 was entered at Christ Church, Oxford, with the intention of becoming a clergyman. Under the influence of Dean Paget, now Bishop of Oxford, he surrendered himself to the full fascination of the High Church school. Fortunately, however, for himself, the Nonconformist blood in his veins revolted against the bondage of the Establishment. To accept holy orders in the Church meant the repudiation of the right of his ancestors to count themselves ministers of the Church of Christ. The story goes that in sore spiritual straits the young student sought counsel of Canon, now Bishop, Gore, and that for two days the men wrestled together at Westminster in deep, soul-searching controversy as to the justice of the arrogant and exclusive claims of the Anglican Church. The issue of the struggle was not doubtful. Mr. Campbell could not, dared not, unchurch his own father, or disown the validity of the orders of ministers of Christ upon whose head no bishop's hand had ever rested. As the High Church men are as unyielding as the Pope of Rome in the assertion of their exclusive right to the misty honors of apostolical succession, Mr. Campbell regretfully abandoned the dream of becoming an Anglican priest.

I asked Mr. Campbell whether it was true that

THE REV. R. J. CAMPBELL.

this was the decisive consideration which led him to abandon his dream of taking Anglican

orders.

He replied: "In part, but not altogether. I had been studying very closely the history of the seventeenth century. And the more closely I studied the more imperiously was I driven to the conviction that my sympathies and my convictions were not with the party of Laud, but with the other side."

"And this story about Bishop Gore?"

"It was one day, not two. We had a long and earnest talk. But at the end of it there was no escaping from the conviction that to Canon Gore and his party there were only three divisions of the Church of Christ-the Anglican, the Roman, and the Greek. For all others without the pale there could only be tolerance more or less charitable, but no communion. And against this my whole soul revolted. So I gave up all idea of Anglican orders, and here I am." He had married before he entered Oxford, and he began preaching up and down among the villages around the city. Four years after entering Christ Church as a prospective candidate for holy orders, he accepted a twice-repeated call to become pastor of a small and empty church in Union Street, Brighton.

During the first twelve years of his life, he was educated in his grandfather's home, near Belfast. He was thirteen years old when he was first sent to a private school in Bolton. There he proved so apt a scholar that he was appointed a teacher. When his father was transferred from Bolton to Nottingham, young Campbell followed him there, and rejoiced at the opportunity of combining the work of teaching with a course of study at Nottingham University College. His first and only important educational post was that of assistant master at the high school of Ashton, in Cheshire. marrying a member of his father's congregation, he laid down the assistant mastership and went to Oxford. There he took honors in history and political science. He left the university when twenty-eight years of age to begin his career as a Congregational minister.

After

Mr. Campbell has been a student all his life. He acquired a passionate love of books when reading Scotch romance in his grandfather's parlor, in Belfast. The acquisition of other languages came to him easily, and he acquired suffi cient knowledge of Latin, Greek, French, German, Italian, and Spanish to be free of the literature of five languages besides his own. Among the books which have influenced him, he speaks most lovingly of Tennyson, Browning, Shelley, and Milton among the poets. The quietism of the Theologica Germania appealed very strongly to his mystical temperament. He went a long way with the German neologians, but re