POLITY

ECCLESIASTICAL. By this is meant the constitution and government of the Christian Church, considered as a society. Scarce anything in religion (says a learned author) has been more mistaken than the nature and extent of that power, which our ble ed Saviour established in his Church. Some have not only excluded the civil magistrates of Christian states from having any concernment in the exercise of this power, and exempted all persons invested with it from the civil courts of justice, but have raised their supreme governor of the Church to a supremacy, even in civil affairs, over the chief magistrate; insomuch that he has pretended, on some occasions, to absolve subjects from their allegiance to their lawful princes; and others have run so far into contrary mistakes, as either to derive all spiritual power wholly from the civil magistrate, or to allow the exercise thereof to all Christians without distinction. The first of these opinions manifestly tends to create divisions in the State, and to excite subjects to rebel against their civil governors: the latter do plainly strike at the foundation of all ecclesiastical power; and wherever they are put in practice, not only the external order and discipline, but even the sacraments of the Church must be destroyed, and its whole constitution be quite di olved. The nature of ecclesiastical polity will be best understood by looking back to the constitution of the ancient Christian Church. The Church, as a society, consisted of several orders of men. Eusebius reckons three: viz. the Ἡγούμενοι , Πιστοὶ , and Κατηχούμενοι , i. e. rulers , believers , and catechumens . Origen reckons five orders: but then he divides the clergy into three orders, to make up the number. Both these accounts, when compared together, come to the same thing. Under the Ἡγούμενοι , or rulers, are comprehended the clergy, bishops, priests, and deacons; under the Πιστοὶ , or believers, the baptized laity; and under the Κατηχούμενοι , or catechumens, the candidates for baptism. The believers were perfect Christians; the catechumens imperfect. The former, having received baptism, were allowed to partake of the eucharist; to join in all the prayers of the Church; and to hear discourses upon the most profound mysteries of religion: more particularly the use of the Lord’s Prayer was the sole prerogative of the believers, whence it was called Εὐχὴ πιστῶν , the prayer of believers. From all these privileges the catechumens were excluded. (See Catechumens .) The distinction between the laity and the clergy may be deduced from the very beginnings of the Christian Church; notwithstanding that Rigaltius, Salmasius, and Selden pretend there was originally no distinction, but that it is a novelty, and owing to the ambition of the clergy of the third century, in which Cyprian and Tertullian lived. (See Clergy .) The clergy of the Christian Church consisted of several orders, both superior and inferior. The superior orders of the clergy were, 1. The Bishops; 2. The Presbyters; 3. The Deacons. It has been pretended that the bishops and presbyters were the same; and this opinion has given rise to the sect of the Presbyterians. But it is clearly proved against them, from ecclesiastical antiquity, that bishops and presbyters were distinct orders of the clergy. (See Bishops , Deacons , Presbyters , and Presbyterians .) Among the bishops there was a subordination, they being distinguished into, 1. Primate Metropolitans; 2. Patriarchs or Archbishops; 3. Diocesan Bishops; 4. Cho rep is cop i or Suffragan Bishops. (See the articles Archbishops , Cho rep is cop i , Diocese , Patriarchs . and Primates .) The presbyters were the second order of the superior clergy, and besides being the bishop’s a istants in his cathedral church, had the care of the smaller districts, or parishes, of which each diocese consisted. (See Parishes and Presbyters .) The deacons were the third order of the superior clergy, and were a kind of a istants to the bishops and presbyters, in the administration of the eucharist, and other parts of Divine service. There were likewise deacone es, or female deacons, who were employed in the service of the women. Out of the order of deacons was chosen the archdeacon, who presided over the deacons and all the inferior officers of the Church. (See the articles Archdeacons , Deacons , and Deacone es .) The inferior orders of the clergy were, 1. The Sub-deacons; 2. The Acolyths; 3. The Exorcists; 4. The Readers; 5. The Door-keepers; 6. The Singers; 7. The Copiatæ, or Fo arii; 8. The Parabolani; 9. The Catechists; 10. The Syndics; 11. The Stewards. (See each under their respective articles .) All these orders of the clergy were appointed to their several offices in the Church by solemn forms of consecration or ordination, and had their respective privileges, immunities, and revenues. And, by means of this gradation and subordination in the hierarchy, the worship and discipline of the primitive Church were exactly kept up, according to St. Paul’s direction, “Let everything be done decently, and in order.” How far the constitution of our own Church agrees with, or has departed from, this plan of the ancient hierarchy, may be seen at one glance of the eye. We have the general distinction of bishops, presbyters or priests, and deacons. Among the first we retain only the distinction of archbishops (with the title likewise of primates) and bishops, having no patriarchs or cho rep is cop i. And as to the inferior orders of the clergy, as acolyths, ., they are all unknown to the Church of England. The Romish Church has retained most of them, but it were to be wished she came as near to the faith and worship, as she does to the external constitution, of the hierarchy of the ancient Church. But, as no society can subsist without laws, and penalties annexed to the breach of them, so the unity and worship of the Christian Church were secured by laws both ecclesiastical and civil. The ecclesiastical laws were, either rules and orders made by each bishop for the better regulation of his particular diocese; or laws made, in provincial synods, for the government of all the diocese of a province; or, lastly, laws respecting the whole Christian Church, made in general councils, or a emblies of bishops from all parts of the Christian world. (See Synods .) The civil laws of the Church were those decrees and edicts, made from time to time by the emperors, either restraining the power of the Church, or granting it new privileges, or confirming the old. The breach of these laws was severally punished both by the Church and State. The ecclesiastical censures, respecting offenders among the clergy, were, chiefly, suspension from the office, and deprivation of the rights and privileges of the order. Those respecting the laity consisted chiefly in excommunication, or rejection from the communion of the Church, and penance both public and private.