and therefore He is the informing, guiding Spirit in the Visible Church, which is Holy and Catholic. He is the Instrument of the Forgiveness of sins. "He breathed on them and saith unto them, Receive ye the HOLY GHOST. Whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained" (St. John xx. 22, 23). He is the Instrument, too, of our Resurrection. "Not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now He that wrought us for the self-same thing is GOD, who also hath given unto us the earnest of the SPIRIT" (2 Cor. v. 4, 5). "And grieve not the HOLY SPIRIT of GOD, whereby ye are sealed unto the day of redemption" (Eph. iv. 30). "But if the Spirit of Him that raised up JESUS from the dead dwell in you, He that raised up CHRIST from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you" (Rom. viii. 11). In Baptism He is the regenerating Spirit. "Except a man be born of water and the Spirit, he cannot enter into the Kingdom of Heaven" (St. John iii. 5). In Confirmation He giveth His sevenfold gifts. "And the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD, and shall make him of quick understanding in the fear of the LORD" (IS. xi. 2, 8; cf. Collect in Confirmation Office); and makes us Temples of GOD (1 Cor. iii. 16; vi. 19). We are renewed by Him (Tit. iii. 5; cf. Rom. xiv. 2). In Him we bear fruit (Gal. v. 22, 23; cf. St. John xv. 16); and we have all joy and peace in believing (Rom. xv. 13).

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By the HOLY GHOST is given the restoration of Paradise, the return into the kingdom of heaven, the restoration of the adoption of sons, the confidence of calling GOD our FATHER, the communion of the grace of CHRIST, the appellation of sons of light, the participation of eternal glory; in a word, the plenitude of benediction, both in the present time and in the future, of good things prepared for us." (St. Basil on the Holy Spirit, ch. xv.; Browne on XXXIX. Articles; Bishop Forbes on the Nicene Creed; Hare's Mission of the Comforter.)

Holy Table. The name used generally in the Prayer-Book for the synonymous titles, Altar and LORD's Table. In this the English Church follows the practice of the Eastern Church, where the word "Altar" is seldom used, while the word "Holy Table" is far more usual. But the term Communion-Table is used twice in the Prayer-Book in the Form of Consecration of a Church or Chapel. It seems to be an inadvertence, since the LORD's Table, the Holy Table, to which we are invited to feast, is not our table, not the Communicant's Table. (Vide ALTAR.)

Holy Week. The eight days from Palm

Sunday to Easter-Sunday have, in all ages of the Church, been observed with great solemnity and devotion. Palm-Sunday, the commemoration of the LORD's triumphal entry into Jerusalem; Holy-Thursday, the Institution of the LORD's Supper; and Good-Friday, His Passion. The observance of this week as of universal obligation is spoken of in a Festal Letter in 260 A.D. Tertullian, who lived seventy-five years before, speaks of the continuous fasts during this week. The Gospel narrative of the Passion was read during this week from day to day in the Gospels, the book of Jonah being also read at this time. The fast was as strictly observed as possible. Many privileges were claimed and used during this week. Debtors were released from prison, actions at law were suspended for the week preceding and the week following, slaves were often freed in this week, and a cessation from all business and from unnecessary labor marked it. The several days had each their special name,-Palm-Sunday (also called earlier Indulgence Sunday), Monday in Holy Week, Tuesday in Holy Week, Wednesday in Holy Week, Maundy-Thursday, or "Dies Mandati," the day on which the New Commandment was given, "that ye love one another," Good-Friday, and Easter-Even. The services in the PrayerBook are only marked by the special Epistle and Gospel, the Palm-Sunday Collect serving till Good-Friday. In this as in several other places the services lose something of that marked character which they should bear, but doubtless the difficulties which beset the steps of the Reformers did not permit them to retain all that they would have wished. However we may regret this, yet by extraordinary acts of devotion and of abstinence and an observance of all the services given with conscientious fidelity and with earnest self-examination, the layman has it in his power to make Holy Week as truly a week of devout penitence as if it were overlaid with rubrical ordinances.

Homiousion. "Of a like or similar substance" with the FATHER, a term devised after the rise of the Arian heresy as a mid dle term between the Homoousion of the Catholic doctrine and the extreme position of Arius, who taught that the WORD was not of the same substance as the FATHER, but a mere created being, before all other created beings, and above them, but still created.

Homoousion. Of the same substance with the FATHER. The word was previously rejected in the controversy with Sabellius, as implying a trinity incompatible with the true Personality of each of the Three Persons of the TRINITY, but in the controver sies with Arius its proper force was determined, and it was made the test word in the Council of Nice and was incorporated into the Creed. It was to express the reality of our LORD's sonship as being of the same eternal incomprehensible nature as His FATHER, which Arius denied.

Hood. A cap or cowl fastened to the cloak or outer garment and drawn at will over the head to protect it from sun or rain. It became the covering for the head the monks wore. It was afterwards worn in the Church service. As now used in England and in Ireland, it is simply an ornamental fold hanging down the back of a graduate to mark his degree: Therefore it varies considerably both in the universities the one from the other, and, too, as marking the wearer's academical degree, except that in all three universities the Doctor's hood is of scarlet. The English graduate is ordered to wear his hood upon his surplice.

Hosanna. "Save now." It was the processional refrain when our LORD made His entry into Jerusalem. "Hosanna to the Son of David!" It was chiefly used in the services of the Feast of the Tabernacle; on the last day specially, with branches waving and with Psalms, the Jews went seven times around the Altar, saying "Hosanna." The children were expected to take part in these services. Hence the children crying in the Temple, Hosanna to the Son of David." Compare the Hallel Psalm cxviii. 24, with Ps. xx. 9 (Hebrew 10 verse).

Hosea, the first of the Minor Prophets according to the order of books in the Bible, prophesied in the days of Uzziah, Jotham, Ahaz, and Hezekiah, Kings of Judah, and of Jeroboam II., King of Israel (Hosea i.), and his date must accordingly be between 810 and 698 в C. His name is the same as that of Hoshea, King of Israel, and in meaning is equivalent to Joshua, or Jesus,— i.e., Salvation. Of the prophet personally there is nothing to say besides that he was the son of Beeri, whom some, without reason, would identify with Beerah of the tribe of Reuben (1 Chron. v. 6). There is, however, a late tradition that he was of the tribe of Issachar, which is not improbable; for it is in some measure confirmed by expressions and allusions in his prophecy, which warrant the conclusion that he was a native of the Northern Kingdom.

the

The period during which Hosea prophesied has been the subject of much dispute; and objections have been raised on ground of its great length. For if we reckon from the first of Uzziah to the last of Hezekiah (810 to 698 B.C.), we have an interval of one hundred and twelve years; or even if we stop at the sixth year of Hezekiah (and it seems unlikely that Hosea prophesied later than that, otherwise he would have appealed to the fulfillment of his own prophecy (Hosea xiii. 16) in that year), we still have ninety years (the Hebrew reckoning), which is an unusually long ministry. But it is not necessary to begin to reckon Hosea's ministry earlier than the last year of Jeroboam II., King of Israel, and contemporary of Uzziah, nor to continue it later than the first of Hezekiah; a reckoning which gives a period of fifty-eight years (784 to 726 B.C.), which is not improbably

long. Hence objections to Hosea on chronological grounds may be disregarded, because the first verse of the prophecy does not require for its truth an interval of more than fifty-eight years, and there are abundant instances of men whose public life has been much longer than that.

It is believed that Hosea himself compiled his prophecies as now arranged after they were all delivered; yet there is no date nor connection by which their chronological order can be determined with certainty. But it is easy to divide the book into two chief portions: the first part, consisting of the first three chapters; the second part of the rest of the book; when, however, the analysis and subdivision of these parts are attempted great difficulties arise, so that to give any account of the work of different critics would require much time and space, and it must suffice to say that the first part has been divided into three poems, corresponding nearly to the chapters (ch. iii. is the first poem); and the second part into five sections, with reference to the five contemporary kings; or by some into thirteen sections, according to the subject-matter. But the analysis and arrangement of this prophecy, both from obscure brevity and apparent confusion of order, is so full of difficulty, that Bishop Lowth has not inaptly compared it with the scattered leaves of the Sibyl. Not less difficult, also, has proved the interpretation of the first three chapters of Hosea and the prophet's relation with Gomer. Many have understood them literally, but in modern times the tendency of opinion seems to be towards an allegorical interpretation. The design, however, of this part of Hosea, whether taken literally or figuratively, as well as that of the second part, is sufficiently clear. The prophet declaims against the sins of Israel, exposes in the strongest terms the spiritual adultery of the idolatrous worship at Bethel, and denounces GOD's righteous judgment upon it, in prophecies, some of which were fulfilled in the near future; at the same time there is an accompanying strain of Messianic prediction of future blessings and redemption calculated to animate and encourage those who should heed the rebukes and turn to the cultivation of righteousness. It is on this account that Hosea has been so often quoted in the New Testament.

The importance of Hosea as a witness to the rest of Scripture is very marked; for the book furnishes abundant references and allusions to the Pentateuch, and the historical books of Joshua, Judges, and Samuel; and shows that that portion of the Bible as we read it now was the same before the destruction of the Temple and the captivity of Israel and Judah, in the ninth century be fore CHRIST. Still further, the state of affairs implied in Hosea is in strict accord with the contemporary history in the books of Kings; and many points of resemblance, allusions, and even quotations are traced

between Hosea and contemporary or later prophets. (Vide Smith's Bible Dictionary, Bible Commentary, and Gray's Introduction.)

Hospital. The word is derived from the Latin hospes, a guest, through hospitium a guest-house, then hospitalis (domus), hospitale (cubiculum). The other word, hospitium, retained its meaning, but hospitale was used in later French and then in English to mean the apartments or the buildings set apart for the sick. We have no traces of any such establishments till after the Church began her LORD's work. It was His charge to heal the sick, to visit and relieve the poor, sick, needy, and imprisoned. In many places onethird, in others one-fourth, of the income of the Diocese was set apart for the poor and sick and needy. Since there was a careful supervision and no waste was allowed, the moiety, at least, of this sum went to the sick. At what date buildings were set apart for this work we do not certainly know, but we find them as soon as property could be securely held by Christian_corporations; as, for instance, Basil the Great (about 350 and 390 A.D.) founded a hospital which lasted for some time. A century before this the brave conduct of the Christians in the epidemic in Carthage and in the plague in Alexandria won for the Church a great influence. To care for the sick, and to see that hospitals were erected for them in his See, was one of the duties of the Bishop. Chrysostom used all the surplus of the income of his Patriarchate in these works. Dwelling only on salient facts, we find when the monasteries were organized not only a large hospitality, but a special care of the sick was also organized, and from the portion of the monastic buildings set apart for this purpose we get the name Hospital. But the work was not necessarily monastic. Lanfranc founded a hospital for lepers and one for ordinary diseases in 1081 A.D. These are the earliest foundations recorded in England.

The Monastic Rule was eminently fitted for such work, and it responded nobly to the demand. Many of the arrangements of the infirmary are worthy of study yet, and have not been improved on since.

At the dissolution of the monasteries, the Monastery of St. Bartholomew was handed over to the citizens of London in 1547 A.D. for a hospital; that of St. Thomas was bought by the mayor and citizens in 1551 A.D. for this use; Henry VIII., in 1547 A.D., gave the Bethlehem (Bedlam) for an asylum for lunatics; Bridewell was first used as a hospital, but became a house of correction; and Christ's Hospital became a school. About 1719 A.D. the work of founding hospitals received a great impulse, and in seventy-eight years no less than fifty were founded in England and Ireland. Many more have since been erected in Great Britain. In this country very much has yet to be done. The last statistics give 45 Church Hospitals in 22 Dioceses and 6 Missionary

Jurisdictions for 1883 A.D. The increase is large and direct, but it is by no means the exhibit of such charity work as it should be. No Diocese should be without one or more such institutions, and there should be one in each town of sufficient size in the Diocese, and an Infirmary and Dispensary in lesser towns. It is not merely the Bishop's care that such hospitals are established. It pertains to the Laity also to look to it that they aid in establishing and securing endowments for such institutions. They are the stewards of the ministry of the silver and the gold. Their business training enables them to attend to this financial work, and to see to it that it is based on commonsense business principles. Their secular habits give them a knowledge of men which is invaluable in selecting the proper officers for it. From them the many grateful gifts of necessaries must come. From them the aid, sympathy, and encouragement which the workers need must largely come. In lesser towns, in feebler institutions, when the trained nurses are suddenly occupied with some special cases, or an epidemic breaks out, the Guild and Brotherhoods which should belong to every Parish would relieve much by taking the watching and care of the less dangerously ill patients as their special work.

Spiritual oversight and aid belong to the clergy. They minister to the sin-sick soul, to the diseased mind. But the physician to the body, the tender nurse, the gentle night watcher, the sympathetic assistant, are also doing CHRIST'S characteristic work of love and sympathy. They exercise a part of their royal Priesthood. A hospital has a just demand upon the means of each member of CHRIST, and upon the treasury of the wealthy, second only to the claim which the support of the Priesthood makes upon them. Though the care and oversight of the hospital should be most largely under lay care, yet it must be remembered it is possible only because our LORD instituted His Apostolic Ministry. It is perhaps fairly a matter of regret, which time will doubtless remedy, that there exists in this country no Church Hospital vigorous enough to establish a Church Nursing School, and this for two reasons: I. The nurse approaches more nearly the individuality of any given sick person than others, save it may be the priest of GOD and the physician, ever can; to the nurse most frequently will come the opportunity for a gentle word of comfort or suggestion, while each act done in the body's service is one more invitation to pray for the soul which it hides from view. Wherever and whenever a Church Hospital is founded, experienced and trained nurses are needed, but can seldom be obtained; over and over we read the same depressing, everpathetic history. In prayerful spirit and earnest zeal some priest, or layman, secures a house or a few rooms, gives thereto the name of some saint of old, secures the services of physician and surgeon, appeals to

II.

the Church's children for substantial aid, throws open the doors to the wounded and sick of any creed and nation, and puts in charge of the daily life such workers as can be found; these, in most instances, are incompetent, though devoted. They struggle on, some for a few months only, when one by one they fall, discouraged, out of line; others, with stronger brain and more enduring purpose, labor for years, and at last come out into the clear light shed by knowledge. But they reach their goal, in most cases, with broken health and mental vigor scarcely sufficient to enable them to transmit to others any part of the fruit of their dear-bought experience, while these in turn go over the same rough ground with practically the same results. That this state of affairs has so long continued unremedied, wellnigh unnoticed, argues a weak spot somewhere in the Church's plan of work. It cannot be denied that each generation of workers in Church Hospitals leaves some sort of inheritance to its successor. But how small and meagre does it seem when compared with the investments made of devotion, health, talent, culture, money! And how rarely does aught of gain fall to one institution from another! The need is sore of a centre whence may be sent out women who have been taught, with that steadiness and slowness which are the sole guarantee of safe and good issues, how to serve the sick. When the day comes for its establishment, and come it will,-it is to be hoped that special care will be given to teaching how to teach. In England and elsewhere some work has long been done in this department, but here it is wholly neglected in most secular nursing schools, and is but superficially and ill done in those which give any attention to it.

The popular idea that any one can impart to another that which he himself knows is wholly erroneous. The teaching power is as clearly a special gift as is an aptitude for languages, etc. Occasionally a person is met with who entirely lacks it; but most people possess it in some degree, and in all these it may be developed by judicious and quiet manipulation. The waste of physical strength and of time in Church Hospitals would startle Church folk outside, and even the workers within, could it be lucidly and fully set forth. The one great principle, economic yet wise use of material, which should underlie the system and work of a Church (or any) Hospital, has rare recognition even among Sisters.

For in planning work or in grappling with one and another of its petty details, few remember that effort should primarily be directed to the solution of this problem: How can be done the largest possible amount of work in the best possible manner with the least possible expenditure of time and strength? The charge is sometimes made against Church Hospitals that their size is in inverse ratio to the trouble of running

them and the expense per capita. This is perfectly true. It is also true that there are two other facts which may counterbalance this one.

All Church Hospitals may grow, and some doubtless will grow; further, in a country so sparsely settled over the greater part of its area as this country is, the need of many small hospitals is obvious. But he who would start a hospital, as the saying runs, should be sure it is needed in the spot where he would put it. Often it would be far better merely to open some avenue, to feed some institution already existing, bringing all his influence to bear to this end. This is specially applicable in and near cities where, even when amalgamation is inexpedient, different hospitals might so affiliate themselves and their interests as to be mutually enlarged and strengthened. For example, a hospital for convalescents or one for chronic cases might connect itself with an ordinary general hospital, or a nursery or a children's hospital with one for childbirth cases. In a few instances such a plan has been tried here, meeting fair success, but it has obtained abroad to a far larger extent. Church Hospitals are at once too exclusive and too introspective. That is to say, those who do their work know too little, and ofttimes care not to know more, of sister institutions to win the help which comparisons afford, while absorption in details makes them forget the advantages to be derived from a "bird's-eye view." And the hospital walls are allowed to press upon them until shortened vision and stiffened muscles supervene. Perhaps a Church Hospital Association, by promoting discussion of principles and methods of work and by the free use of the interrogation point, would be the most effective antidote to this. In point of fact, the whole great question of Hospitals needs study, and it would seem that Church people as such have given slender attention to it. A valuable factor in its adjustment would probably be the deputing an intelligent Churchman with some knowledge of interior hospital life to study the whole system here and abroad, and then to publish a paper which should be at once philosophical and practical. The inventive instinct of man's nature ever runs a neck and neck race with his tendency to slide along in a groove. In art, in mechanics, in music, in business, in science, and in other forms of human interest it wins. Why should it not so do when the matter in hand is the prolongation of earthly life? since these words only constitute a synonym for a little longer space wherein the threefold forces of men may be developed for the life eternal.

When, after patient study, and after a just appreciation, both of the difficulties to be encountered and the discouragements to be overcome, and the imperfect instruments to be employed, it is resolved to open a hos pital, still very much has to be done. | building, otherwise suitable, may not be

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