233 



SACRIFICE. 



SAFFRON'. 



234 



dignity of this sacrament, divested of the superstitious additions with 

 which it was encumbered in the Church of Rome. Hence the Lutheran 

 doctrine of the euchari.-,t. What has been said will suffice to show how 

 ungrounded is the charge sometimes brought against Luther that he 

 threw away the substance while he retained the shell. But his tena- 

 cious adherence to scholasticism in this respect contrasts strangely with 

 his uncompromising hostility to that philosophy respecting the funda- 

 mental dogma of justification by faith. Zwingli, on the other hand, 

 together with a corporal and local presence, rejected all notion of a 

 spiritual presence and graces. But the opinions of Calvin shortly 

 afterwards superseded the colder ones of Zwingli, many of whose 

 followers, to quote from Waterland, abandoned the " notion of naked 

 signs and figures to the Anabaptists of those times, where they rested, 

 ;in revived by the Socinians, who afterwards handed them down 

 to the Remonstrants." 



The point of divergence between the adherents of Luther and Calvin 

 respecting the eucharist may be stated thus : The former party held, 

 according to the earlier Augsburg Confession and the Form of Concord, 

 that the body of Christ was contained in, with, and under, the sacra- 

 mental bread. The others held the doctrine only of a real spiritual 

 .4 on the body of Christ, which took place in the faithful contein- 

 l>raneously with the reception of the outward elements. In the 

 opinion of Waterland, " Calvin refined upon Zwingli's scheme, steering 

 a kind of middle course between the extremes. He appears to have 

 * light, taking his ground with good judgment ; and had he but 

 built as carefully upon it afterwards, no fault could have been justly 

 found." 



BUhop Lloyd considered that the Anglican doctrine was borrowed 

 frm that of Calvin. The third and fourth clauses of the twenty- 

 eighth article, respecting the manner and means after and by which 

 < ly of Christ is taken in that sacrament, would seem to support 

 this view. But the word* of Waterland may be fairly quoted as 

 expressing briefly the opinion held by the majority of Anglican 

 teachers on this subject : " Unr divine* who came after Calvin had 

 some advantage in point of time, and a greater still in the rule or 

 method which they pitched upon as most proper to proceed by. The 

 sum of all is, that sacramental or symbolical feeding in the eucharist 

 is feeding upon the body broken and the blood shed under the signs 

 and symbols of bread and wine; the result of such feeding is the 

 strengthening or perfecting our mystical union with the body glorified, 

 and HO, properly shaking, we feed upon the body as dead, and we 

 it into closer union as living, and both in the eucharist when 

 duly celebrated." 



S ACHIKK'K, an offering made to God, in which the thing offered is 

 wholly or partially destroyed. It is generally supposed that sacrifices 

 were instituted immediately after the fall of Adam, when God made 

 with him what is called " the covenant of grace;" and that on this 

 occasion the sacrifice wu partly an atonement for Adam's sin, partly a 

 ratification of the covenant. Thu mipposition is founded on the fact 

 -hat God clad Adam and Eve with the skins of beasts ; and since 

 animal food had not yet been given to man, it is thought that these beast* 

 niii-t have been slain as sacrifices. (Genesis, chap, iii.) In tin- m \t 

 tion we meet with sacrifices as a divine appointment. (Gen. iv. 

 1-5.) All over the world sacrifices have been found in some form or 

 which is another proof of their great antiquity. Their chief 

 object is to atone for sin [ATONKMKXT] ; but they have also been 

 offered as the means of gaining the favour and assistance of God, and 

 of expressing submission and gratitude to him. They may be divided 

 into two dames, bloody and unbloody. In the heathen world human 

 sacrifices have been very generally prevalent, apparently from a notion 

 that human life is the most precious thing that can he oil 



vine Being. Sacrifices form a large part of the Jewish law. 

 Christians believe them to be abolished since the death of Chri.t, 

 since, ss Paul argues in his Epistle to the Hebrews, that was the 

 one great sacrifice which has for ever made atonement for the sins 

 i-:' M n 



CILEGK is "the felonious taking of any goods out of any 

 parish-church or other church or chapel." By the common law it was 

 a capital offence, though the offender seems to have been entitled to the 

 benefit of clergy at the discretion of the ordinary. But even if it were 

 not clergyable at the common law, yet the statute 25 Kdw. III. c. 4, 

 " De G'lero," comprehended this as well as other crimes, and gave " the 

 privilege of holy church to all manner of clerks, as. well secular as 

 us." Afterwards, by the statutes of 23 Hen. VIII., c. 1, and 

 :'.:> II. -n. VIII., c. 3, revived by 5 * 6 Kdw. VI., c. 10, all persons not 

 in holy orders were excluded from the benefit of clergy who on an 

 indie tinent for robbing any church, chapel, or other holy place were 

 ted, stood mute, or peremptorily challenged more than twenty 

 of the jurors ; and l>y 3 & 4 Will. & Mary, c. 9, the same consequences 

 followed upon their outlawry. It seems, however, that no sacrilege 

 came within these statutes which was not accompanied by an actual 

 hrtaking of a church, ftc. But by 1 Edw. VI., c. 12, all persons in 

 general were deprived of their clergy for tho felonious taking of any 

 goods out of any parish-church i>r other church or chngwl in all cases, 

 except that of challenging more than twenty jurors : and by 3 & 4 Will. 

 ft Mary, c. 9, upon such a challenging, as well as upon conviction, &c., 

 upon an indictment, whether in the same county wherein the sacrilege 

 was committed, or in a different one. It seems that sacrilege was the 



only felony at common law which deprived the offender of the privilege 

 of sanctuary. 



The present state of the law of sacrilege depends on the statute 7 & 

 8 Geo. IV., c. 29, s. 10, which enacts that " if any person shall break 

 and enter any church or chapel, and steal therein any chattel, or 

 having stolen any chattel in any church or chapel, shall break out of 

 the same, every such offender, being convicted thereof, shall suffer 

 death as a felon." 



By 9 Geo. IV., c. 55, s. 10, the same protection was extended to 

 meeting-houses and all places of divine worship. 



By the statute 5 & 6 Will. IV., c. 81, the punishment of death was 

 abolished, and transportation for life or for any term not less than 

 seven years, or imprisonment with or without hard labour for any 

 term not exceeding four years, was substituted in its place. These 

 penalties were again altered by 6 Will. IV., c. 4, which limited the 

 term of imprisonment to three years, and gave to the court a discre- 

 tionary power of awarding any period of solitary confinement during 

 such term. But now, by the statute 7 Will. IV. and 1 Vic. c. 90, s. 5, 

 no offender may be kept in solitary confinement for more than one 

 month at a time, or three months in the space of one year. And 8 e 

 16 & 17 Viet. c. 99. 



SADDLERY. [LEATHER MANUFACTURE.] 



SADDUCEES (ZaJSowaToi), one of the four Jewish sects at the time 

 of Christ. The Rabbinical tradition makes them the followers of 

 Sadoc, a disciple of Antigonus Sochos. They denied the existence of 

 any spiritual beings except God, and believed that the soul died with 

 the body, and therefore that there was no resurrection. (Matt. xxii. 

 23 ; Acts, xxiii. S.) In consequence of this disbelief in a future state 

 of rewards and punishments, they were inexorable in punishing crimes. 

 They rejected the doctrines of predestination and providence, main- 

 taining that men were left to determine their own course without 

 assistance or hindrance from God. They rejected the traditions of the 

 Pharisees, and adhered to the text of the Mosaic law. They have been 

 accused of rejecting all the books of the Old Testament except the 

 Pentateuch ; but the passage of Josephus, on which this charge is 

 founded, does not sustain it. Though inveterately opposed to the 

 Pharisees, they united with them against Christ. During the period 

 to which the New Testament refers, though less numerous and less 

 popular than the Pharisees, they seem to have been superior by the 

 eminent men they hod in the Sanhedrim, and some of their body were 

 high-priests, as Caiaphas and Ananias. It seems that they consider- 

 ably modified their opinions in progress of time, and received 

 the doctrines of angelic beings and of the resurrection ; so that at last 

 they were only distinguished by their rejection of tradition, from which 

 circumstance they obtained the name of Caraites, in the 8th century 

 A.D. (Josephm. ' Antiq.,' xiii. 5, 6, 9, 10; xviii. 1, 4; Jahn's 'Biblical 

 Antiquities; Winer's ' Biblischea Realworterbuch.') 



SAFES. [FIHKPBOOF CONSTRUCTION; FIREPROOFING.] 



SAFETY LAMP. [LAMP, SAFETY.] 



SAFETY-VALVE. An opening in a steam-boiler loaded with a 

 certain weight, which is raised by the steam when the latter acquires 

 a certain elasticity, so that a portion of the steam escaping relieves the 

 boiler from internal pressure and danger of bursting. In the locomo- 

 tive engine the boiler is furnished with two loaded valves, one of which 

 is beyond the engine-man's control, and is called the liict-u/i mliv, 

 while the other, at a somewhat lower pressure, con be regulated by 

 him, by means of a lever and spring balance. By making the aperture 

 large enough, the whole of the steam can be let off as soon as it is 

 generated, by which means the engine is put out of work. The valve 

 may be loaded by means of a weight placed upon it, or by means of 

 a lever with an adjustable weight according to the pressure required. 



SAFFLOWER, or Bastard Saffrmi, ia noticed under the botanical 

 name of the plant [CARTHAMDS tinctorius, in NAT. HIST. Drv.] yielding 

 it. This plant has been cultivated in Eastern countries from the earliest 

 times, both on account of the oil expressed from its seeds and for the 

 colouring matter procurable from its flowers, which in their dried state 

 form the safflower of commerce. The oil of the seeds of carthamus was 

 valued by the ancients as a laxative medicine, and is still employed by 

 the Asiatics for the same purpose, as well as for external application. 

 It is most extensively used as a lamp-oil The seeds are eaten by some 

 birds, especially parrots, whence they are called " graines de perroquets." 

 The plant is, however, chiefly cultivated on account of its flowers, not 

 only in China, India, and Egypt, but also in the south of Europe. 

 That from China is the most valued, and the Bengal safflower con- 

 sidered the most inferior. This might be remedied probably by select- 

 ing and sowing only the seed of the most highly coloured flowers, and 

 then adopting the Chinese method of gathering the crop when the 

 flower is in the highest perfection, and only picking off the upper and 

 coloured parts of the floret, instead of the whole floret, of which the 

 Jower part is whitish-coloured. Besides this, careful drying is essential 

 to the preservation of the colour, or, as Mr. E. Selly has recommended, 

 gradual drying "in close chambers with some organic substance, or 

 perhaps with hot sand;" but the natural heat of the climate in 

 darkened chambers would probably be sufficient. 



SAFFRON consists of the dried stigmas of the Crocus satinu, a 

 plant native of Greece and Asia Minor, but extensively cultivated in 

 Austria, France, Spain, and also formerly in England. The Sicilian 

 saffron is said to be the produce of the Ci-ocut wtwus, bat both in 



