Sancroft, William, D.D,, an English prelate, was born at Fresingfield, Suffolk, Jan. 13, 1616, and educated at the grammar-school of Bury St. Edmunds, and at Emanuel College, Cambridge. In 1612 Sancroft was elected a fellow of his college, but in the following year was deprived of his fellowship by the Puritans for re- fusing to subscribe to the famous "Engagement;" after which he went abroad. On the restoration of Charles H. 1660, he was appointed chajjlain to Cosin, bishop of Durham. After several preferments he was (1G68) made arclidcacon of Canterbury, and m 1677
SANCTA SANCTIS
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archbishop of Canterbury. When James II issued his declaration for liberty of conscience and required the clergy to sign it, Bancroft refused. With six other bishops who joined him in his refusal, he was sent to the Tower (1088). He refused to take the oath to William and Mary, and was deposed by an act of Par- liament, Aug. 1, 1089; but his actual departure from Lambeth did not take place until June 23, 1691. He then retired to his native village, where he died, Nov. 24, 1093. He published some /Sermons, and Leilers io Mr. North. His Modern Policies and Practices, from Machiavelli and others, was published in 1757. See Chalmers, Biog. Diet. s. v.
Sancta Sanctis. See Trisagion.
Sancte-bell, Sanctus-beli., Saixts'-bell, Mass- bell (old English forms, Sitcring-hell, Saunce-heW), a small bell used in the Roman Catholic Church to call attention to the more solemn parts of the service of the Mass, as at the conclusion of the ordinary, when the words " Sanctus, Sanctus, Sanctus, Deus Sabaoth" are pronounced by the priest, and on the elevation of the host and chalice after consecration. It is now usually, if not ahvaj's, a small hand-bell carried by an attendant, and was generally of this kind in England previous to the Reformation, made sometimes of silver; but in some instances a larger bell was used, and was suspended on the outside of the church in a small turret, made to re- ceive it, over the archway leading from the nave into the chancel, and rung by a rope from within. Jlany of these turrets still exist, as at Isham, Rothwell, and Desborough, Northamptonshire; Boston, Lincolnshire; Bloxham, Brize-norton, Swalcliffe, and Coombe, Oxford- shire, etc. ; a few still retain the bell, as at Long Comp- ton, Warwickshire. Occasionally, also, a number of "little bells were hung in the middle of the church, which the pidling of one wheel made all to ring, which was done at the elevation of the hoste." — Parker, Glos- sary of Architecture, s. v.
Sancti, Sanctissinii, usual epithets of the bish- ops, signifying holy, most holy. Other epithets were " beati, beatissimi," blessed, most blessed; " Deo carissimi," ^dearly beloved by God.
Sanctification, separation from ordinary use to a sacred purpose. The Hebrew word "O^p and the Greek word a'yioc, rendered "holy," "hallowed," and "sanctified," are applied to certain times which were hallowed — as the Sabbath and the Hebrew festivals (Gen. ii, 3 ; Exod. xx, 8, 11 ; Lev. xxiii, 37 ; 2 Kings x, 20) ; to the things said to be hallowed, as the sacred incense or perfume (Exod. xxx, 36 ; Matt, vii, 0), the sacred vestments (Exod. xxviii, 2, 4), the sacred uten- sils (Exod. xxx, 29; 1 Chron. xxii, 10; 2 Tim. ii, 21). the holy bread (Lev. xxi, 22 ; 1 Sam. xxi, b), the altar (Exod. xxix, 37 ; xxx, 1, 10; Matt, xxiii, 19), and por- tions of the sacrifices (Lev. ii, 3, 10). So, also, of places said to be hallowed (Exod. iii, 5; Acts vii, 33), as the holy city, i. e. Jerusalem (Neh. xi, 1 ; Isa. xlviii, 2 ; Matt, iv, 5; xxiv, 15; xxvii, 53; Acts vi, 13; xxii, 28), the holy mountain, i. e. Zion (Psa. ii, 6), the Tabernacle (Numb, xviii, 10); the Temple (Psa. cxxxviii, 2), the most holy place, the oracle (Exod. xxvi, 33 ; xxviii, 43 ; Heb. ix, 2, 3, 12 ; 1 Kings vi, 10 ; viii, 0 ; Ezek. xli, 23). So, also, men are said to be hallowed, as Aaron and his sons (1 Chron. xxiii, 13 ; xxiv, 5 ; Isa. xliii, 28), the first- born (Exod. xiii, 2), and the Hebrew people (Exod. xix, 10, 14; Dan. xii), also the pious Hebrews, the "saints" (Deut. xxxiii, 3; Psa. xvi, 3; Dan. vii, 18), like the word T^On, rendered "saint" (Psa. xxx, 4; xxxi, 23; xxxvii, 28; 1,5; Iii, 9; lxxix,2; xcvii, 10), and " god- ly" (Psa. iv, 3).
The terms are also used of those who were ceremoni- ally purified under the Mosaic law (Numb, vi, 11 ; Lev. xxii, 10, 32; Heb. ix, 13). But, though the external purifications of the Hebrews, when any one had trans- gressed, had to do with restoration to civil and national
privileges, they did not necessarily induce moral and spiritual holiness. They, however, reminded the sin- cere Hebrew that he was unclean in the sight of God ; and that the ceremonial cleansings, by which he had been restored to his civil and pohtical rights, were sym- bols of those "good things that were to come" — spirit- ual and eternal salvation — which should accrue through the sprinkling of the blood of Christ and the gift of the Holy Spirit. He was thus assured that " without holi- ness no man shall see the Lord" (Heb. ix, 14; xii, 14). Hence, sanctification is used to designate that state of mind induced by the indwelling of the Holy Spirit, thus producing internal and external holiness (John iii, 5 ; 1 Cor. vi, 11 ; Eph. v, 20 ; 1 Thess. iv, 3, 4, 7). It is true, sanctification is sometimes spoken of as the work of man himself (Exod. xix, 22 ; Lev. xi, 44 ; xx, 7, 8 ; 1 Pet. iii, 15). When a person solemnly and unreserved- ly gives himself to God, he then may be said to sanctify himself. He is then enabled to believe in Christ with his heart unto righteousness, and God instantly, by the communication of his Holy Spirit, sanctifies the be- liever. Thus the believer gives himself to God, and God, in return, gives himself to the believer (Ezek. xxxvi, 25-29; 1 Cor.iii, 10, 17; vi, 19; 2 Cor. vi, 10-18; Eph. ii, 22). This sanctification, which is received by faith, is the work of God within us.