A church dictionary

by Walter Farquhar Hook

By the 58th canon, every minister saying the public prayers, or ministering the sacraments, or other rites of the Church, if they are graduates, shall wear upon their surplice, at such times, such hoods as by the orders of the universities are agreeable to their degrees.

HOSANNA, signifies as much as Save now. The Jews call their feast of Tabernacles, Hosanna Rabba, i. e. the great Hosanna; the origin of that word is, because on that day they prayed for the salvation and forgiveness of all the sins of the people. Therefore they used the word Hosanna in all their prayers; which implies, Save, I pray, according to Buxtorf; but Anthony Nebrissensis observes after Rabbi Elias, that the Jews call the willow branches, which they carry at the feast, Hosanna, because they sing Hosanna, shaking them everywhere. And Grotius observes, that the feasts of the Jews did not only signify their going out of Egypt, the memory of which they celebrated, but also the expectation of the Messias: and that still on the day when they carry those branches, they wished to celebrate that feast at the coming of the Messias; from whence he concludes, that the people carrying those branches before our Saviour, showed their joy, acknowledging him to be the Messias.

HOSPITALS, were houses for the relief of poor and impotent persons, and were generally incorporated by royal patents, and made capable of gifts and grants in succession. Some of these in England are very noble foundations, as St. Cross at Winchester, founded in the reign of King Stephen, &c. In most cathedral towns there are hospitals, often connected with the cathedrals. Christ’s Hospital in London was one of those many excellent endowments, to which the funds of alienated monasteries would have been more largely directed, had secular avarice permitted.

HOSPITALLERS, or Knights of St. John of Jerusalem. Knights who took their name from an hospital built in Jerusalem for the use of pilgrims coming to the Holy Land. They were to provide for such pilgrims, and to protect them on the road. They came to England in the year 1100, and here they arrived to such power that their superior had a seat in the House of Lords, and ranked as the first lay baron.

HOSPITIUM, or Domus Hospitium. In ancient monasteries, the place where pilgrims and other strangers were received and entertained.

HOST. (See Transubstantiation.) From hostia, a victim. The bread used by the Roman Catholic Church in the celebration of the eucharist. It is unleavened, thin, flat, and of circular form, and has certain mystic signs impressed on it. Romanists worship the host, under a false presumption that the elements are no longer bread and wine, but transubstantiated into the real body and blood of Christ.

HOSTIARIUS. (See Ostiarius.) The second master in some of the old endowed schools, as Winchester, is so called. Hence usher.

HOUR GLASS. The usual length of sermons in the English Church, from the Reformation till the latter part of the seventeenth century, was an hour. Puritans preached much longer—two, three, and even four hours. For the measurement of the time of sermon, hour glasses were frequently attached to pulpits, and in some churches the stand for the glass, if not the instrument itself, still remains.

HOURS OF PRAYER. The Church of England, at the revision of our offices in the reign of Edward VI., only prescribed public worship in the morning and evening: and in making this regulation she was perfectly justified: for though it is the duty of Christians to pray continually, yet the precise times and seasons of prayer, termed Canonical Hours, do not rest on any Divine command; neither have they ever been pronounced binding on all Churches by any general council; neither has there been any uniformity in the practice of the Christian Church in this respect. The hours of prayer before the Reformation were seven in number,—matins, the first, third, sixth, and ninth hours, vespers, and compline. The office of matins, or morning prayer, according to the Church of England, is a judicious abridgment of her ancient services for matins, lauds, and prime; and the office of even-song, or evening prayer, in like manner, is an abridgment of the ancient service for vespers and compline. Both these offices have received several improvements in imitation of the ancient discipline of the Churches of Egypt, Gaul, and Spain.—Palmer.

The offices for the third, sixth, and ninth hours, were shorter than the others, and were nearly the same every day. Bishop Cosin drew up, by royal command, a form of devotion for private use for the different canonical hours. It is supposed that the seven hours of prayer took their rise from the example of the psalm, “Seven times a day do I give thanks unto thee;” but the ancient usage of the Church does not sanction more than two or three times for stated public prayer. (See Primer.)