A church dictionary

by Walter Farquhar Hook

The Books of Samuel and the Books of Kings are a continued history of the reigns of the kings of Israel and Judah; for which reason, the Books of Samuel are likewise styled the First and Second Books of Kings; and the two Books of Kings are also called the Third and Fourth Books of Kings.

The First Book of Samuel, otherwise called the First Book of Kings, comprehends the transactions under the government of Eli and Samuel, and under Saul the first king; as also the acts of David whilst he lived under Saul; and is supposed to include the space of about 101 years. Here we read, how the republic of Israel was changed into a monarchy, and what great evils they suffered in consequence thereof. We have here an account of the deposition of their first king, Saul, on account of his profane sacrificing, and his wilful disobedience to the commands of God, in relation to the destruction of the Amalekites; his treachery to David, and cruel pursuits of him; and, lastly, the tragical death of himself, and his son Jonathan, on Mount Gilboa.

The Second Book of Samuel, otherwise called the Second Book of Kings, contains the history of about forty years, and is wholly spent in relating the transactions of King David’s reign; the military exploits of that prince, and his administration both of the Church and of the State. With these are mixed the great failings and miscarriages of David, and, in consequence thereof, the many distresses he met with, and the various judgments and plagues inflicted upon him and his people by God.

SANCTE BELL. A small bell which was rung when the “Sanctus, Sanctus, Sanctus Dominus, Deus Sabaoth” was said, to prepare the people for the elevation of the host.

Mr. Todd, in his additions to Johnson’s Dictionary, quotes from Warton’s History of Kiddington, as follows: “It was usually placed where it might be heard farthest, in a lantern at the springing of the steeple, or in a turret at the angle of the tower; and sometimes, for the convenience of its being more readily and exactly rung, within a pediment, or arcade, between the church and the chancel; the rope, in this situation, falling down into the choir, not far from the altar.” Thus in Walton’s Life of George Herbert: “And some of the meaner sort of his parish did so love and reverence Mr. Herbert, that they would let their plough rest when Mr. Herbert’s Saints’ bell rung to prayers, that they might also offer their devotions to God with him; and would then return back to their plough.” The small bell at Canterbury rung before service, is hung high in the central tower, and seems to answer to the ancient Saints’ bell. Mr. Todd adds, that “the little bell, which now rings immediately before the service begins, is corruptly called, in many places, Saucebell, or Sauncebell.”

SANCTIFICATION. (See Justification.) The progressive conformity of the heart and life to the will of God, or our inherent righteousness, as distinguished from the righteousness of justification. To say that we detract from the necessity of inherent righteousness, or what is called the righteousness of sanctification, because we exclude it from the office of justification, and thus demolish the whole fabric of human merit, is about as reasonable as to say, that because we receive food by the mouth, and not by the ear or the eye, the eye and the ear are unnecessary members in the human frame, and that no other bodily functions are requisite to the life of man. The man will die if, by tetanus, he is unable to open his mouth; but he will also die if, having received food into his mouth, he is unable to digest it; and yet the digestion of food, and its mastication, are processes entirely distinct, while the food itself is a gift from without. It is one thing to assert that a Christian must have inherent righteousness, and another to assert that his inherent righteousness is the ground of his acceptance with a righteous God.

We may refer to Hooker for a clear exposition of the case: “Concerning the righteousness of sanctification, we deny it not to be inherent; we grant that, unless we work, we have it not; only we distinguish it as a thing different in nature from the righteousness of justification: we are righteous the one way, by the faith of Abraham; the other way, except we do the works of Abraham, we are not righteous. Of the one, St. Paul, ‘To him that worketh not, but believeth, faith is counted for righteousness.’ Of the other, St. John, ‘He is righteous which worketh righteousness.’ Of the one, St. Paul doth prove by Abraham’s example, that we have it of faith without works. Of the other, St. James, by Abraham’s example, that by works we have it, and not only by faith.

“St. Paul doth plainly sever these two parts of Christian righteousness one from the other. For in the sixth to the Romans thus he writeth: Being freed from sin, and made servants to God, ye have your fruit in holiness, and the end everlasting life.

“‘Ye are made free from sin, and made servants unto God;’ this is the righteousness of justification.

“‘Ye have your fruit in holiness;’ this is the righteousness of sanctification.