name more, which it is not very easy to guess the meaning of. He calls them Plautinians, Homines Plautine Prosapiæ. Rigaltius takes it for a ridicule upon the poverty and simplicity of the Christians, whom the heathens commonly represented as a company of poor ignorant mechanics, bakers, tailors, and the like; men of the same quality with Plautus, who as St. Jerom3 observes was so poor, that in a time of famine he was forced to hire out himself to a baker to grind at his mill, during which time he wrote three of his plays in the intervals of his labour. Such sort of men Cæcilius says the Christians were; and therefore he styles Octavius in the dialogue, Homo Plautinæ Prosapiæ, et Pistorum præcipuus, a Plautinian, a chief man among the illiterate bakers, but no philosopher. The same reflection is often made by Celsus. "You shall see," says he,* "weavers, tailors, fullers, and the most illiterate and rustic fellows, who dare not speak a word before wise men, when they can get a company of children and silly women toge ther, set up to teach strange paradoxes amongst them." "This is one of their rules," says he, again," " let no man that is learned, wise, or prudent come among us; but if any be unlearned, or a child, or an idiot, let him freely come; so they openly declare, that none but fools and sots, and such as want sense, slaves, women, and children are fit disciples for the God they worship."

SECT. 13.—With what Names the Heretics reproached the Orthodox Christians.

Nor was it only the heathens, who thus reviled them, but commonly every perverse sect among the Christians had some reproachful name to cast upon them. The Novatian party called them Cornelians, because they communicated with Cornelius, bishop of Rome, rather than with Noyatianus, his antagonist. They also termed them Apostatics, Capitolins, Synedrians, because they charitably decreed in their synods to receive apostates, and such as

Minuc. p. 37. Quid ad hæc audet Octavius, homo Plautinæ Prosapiæ, ut Pistorum præcipuus, ita postremus Philosophorum ? 2 Rigalt. in Loc. 8 Hieron. Chronic. an. i. Olymp. 145.

Ibid. p. 137.

4

* Origen. c. Cels. lib. iii. p. 144. ̧ Eulog, ap. Phot. Cod. 280. Pacian. Ep. 2. ad Sempronian.

went to the capitol to sacrifice, into their communion again, upon their sincere repentance. The Nestorians' termed the orthodox, Cyrillians; and the Arians called them Eustathians and Paulinians, from Eustathius and Paulinus, bishops of Antioch; as also Homoousians, because they kept to the doctrine of the ouośotov, which declared the Son of God to be of the same substance with the Father. The author of the Opus Imperfectum on St. Matthew, under the name of Chrysostom, styles them expressly, Hæresis Homoousianorum, the heresy of the Homoousians. And so Serapion, in his conflict with Arnobius,* calls them Homoousianates, which the printed copy reads corruptly Homuncionates, which was a name for the Nestorians.

SECT. 14.-Christians called Psychici, by the Montanists.

The Cataphrygians or Montanists commonly called the orthodox, Yuxiss, carnal; because they rejected the prophecies and pretended inspirations of Montanus, and would not receive his rigid laws about fasting, nor abstain from second marriages, nor observe four lents in a year, &c. This was Tertullian's ordinary compliment to the Christians in all his books written after he was fallen into the errors of Montanus. He calls his own party the spiritual, and the orthodox the carnal; and some of his books are expressly entitled, Adversus Psychicos. Clemens Alexandrinus observes, the same reproach was also used by other heretics beside the Montanists. And it appears from Irenæus, that this was an ancient calumny of the Valentinians, who styled themselves the spiritual and the perfect, and the orthodox the secular and carnal, who had need of abstinence and good works, which were not necessary for them that were perfect.

1

3

1 Ep. Legat. Schismat. ad suos in Epheso in Act. Con. Ephes. Con. T. iii. p. 746. Sozom. lib. vi. c. 21. Opus Imperf. Hom. 48. 4 Conflict. Arnob. et Serap. ad calcem Irenæi. p. 519. 5 Tertul. adv. Prax. c. 1. Nos quidem agnitio Paracleti disjunxit a Psychicis. Id. de Monogam. c. 1. 6 De Hæretici nuptias auferunt, Psychici ingerunt. See also c. 11. and 16. Jejuniis adv. Psychicos. De Pudicitiâ, &c. 7 Clem. Alex. Strom. lib. iv.

p. 511. Iren. lib. i. c. 1. p. 29. Nobis quidem, quos Psychicos vocant, et de sæculo esse dicunt, necessariam continentiam, &c.

SECT. 15.-Allegorists, by the Millenaries.

The Millenaries styled them Allegorists, because they expounded the prophecy of the Saints reigning a thousand years with Christ, Rev. xx. 4. to a mystical and allegorical sense. Whence Eusebius' observes of Nepos, the Egyptian bishop, who wrote for the Millennium, that he entitled his book, Ἔλεγχος ̓Αλληγοριτών, a Confutation of the Allegorists.

SECT. 16.-Chronita, by the Aetians; Simplices, by the Manichees; Anthropolatræ, by the Apollinarians.

Aetius, the Arian, gives them the abusive name of XpoviTa; by which he seems to intimate, that their religion was but temporary, and would shortly have an end; whereas the character was much more applicable to the Arians themselves, whose faith was so lately sprung up in the world; as the author of the Dialogues de Trinitate, under the name of Athanasius, who confutes Aetius, justly retorts upon him.

The Manichees, as they gave themselves the most glorious names of Electi, Macarii, Catharista, mentioned by St. Austin, so they reproached the Catholics with the most contemptible name of Simplices, idiots; which is the term that Manichæus himself used in his dispute with Archelaus, the Mesopotamian bishop, styling the Christian teachers, Simpliciorum Magistros, guides of the simple; because they could not relish his execrable doctrine concerning two principles of good and evil.

The Apollinarians were no less injurious to the Catholics, in fixing on them the odious name of Anthropolatræ, manworshipers; because they maintained that Christ was a perfect man, and had a reasonable soul and body, of the same nature with ours, which Apollinarius denied. Gregory Nazianzen takes notice of this abuse, and sharply replies to it; telling the Apollinarians, "that they themselves much better deserved the name of Sarcolatræ, flesh-worshipers; for if Christ had no human soul, they must be concluded to worship his flesh only."

Euseb. lib. vii. c. 24.

8 Aug. de Hær. c. 46. men. Ed. Vales. p. 197.

2 Athan. Dial. 2. de Trinit. T. ii. p. 193. Archel. Disp. adv. Manichæum ad calcem SozoNaz. Ep. i. ad Cledon.

SECT. 17.-Philosarcæ and Pelusiotæ, &c. by the Origenians. The Origenians, who denied the truth of the resurrection, and asserted that men should have only aerial and spiritual bodies in the next world, made jests upon the Catholics, because they maintained the contrary; that our bodies should be the same individual bodies, and of the same nature that they are now, with flesh and bones, and all the members in the same form and structure, only altered in quality, not in substance. For this they gave them the opprobrious names of Simplices and Philosarcæ, idiots and lovers of the flesh; Carnei, Animales, Jumenta, carnal, sensual animals; Lutei, earthy; Pelusiotes, which is a term of the same importance, from the Greek word, Inλoç, Lutum, as St. Jerom himself explains it. So that though Baronius from some copies reads this name, Pilosiota, yet the true reading is Pelusiota, as the passage cited in the mar gin plainly evinces.

SECT. 18.-The Synagogue of Antichrist and Satan, by the Luciferians.

But of all others the Luciferians gave the Church the rudest language; styling her the brothel-house, and synagogue of Anti-christ and Satan; because she allowed those bishops to retain their honour and places, who were cajoled by the Arians to subscribe the fraudulent confession of the council of Ariminum. The Luciferian, in St. Jerom, runs out in this manner against the Church; and St. Jerom says, "he spake but the sense of the whole party, for this was the ordinary style and language of all the rest."

These are some of those reproachful names, which heretics,

Hieron. Ep. 61. ad Pammach. T. ii. p. 171. Nos Simplices et Philosarcas dicere, quòd eadem Ossa, et Sanquis, et Caro, id est, vultus et membra, totiusque compago corporis resurgat in novissimâ die. 2 Id. Ep. 65. ad Pammach

et Ocean. de Error. Orig. p. 192. Pelusiotas nos appellant, et luteos, animales. que et carneos, quòd non recipiamus ea quæ spiritus sunt. 3 Id. Com, in Jerem. xxix. p. 407. Quæ cum audiunt Discipuli ejus (Origenis) et Grunni anæ Familiæ Stercora, putant se Divina audire Mysteria; nosque quòd ista contemnimus, quasi prò brutis habent animantibus, et vocant πŋλgσшraç, eo quòd in Luto istius corporis constituti, non possimus sentire cœlestia. Dial. adv. Lucifer. T. ii. p. 135. Asserebat universum mundum esse Diaboli: et, ut jam familiare est eis dicere, factum de Ecclesiâ Lupanar. tichristi magis Synagoga, quàm Ecclesia Christi debeat nuncupari.

4 Hieron,

Quòd An

concurring with Jews and infidels, endeavoured to fasten upon the Christian Church; which I should not so much as have mentioned, but that they serve to give some light to antiquity, and therefore were not wholly to be passed over in a treatise of this nature.

CHAP. III.

Of the several Orders of Men in the Christian Church, SECT. 1.-Three Sorts of Members of the Christian Church, the 'Hyéμevoi, Πιτόι, and Κατηχέμενοι.

HAVING given an account of the several names of Christians, I proceed now to speak of the persons, and several orders of men in the Christian Church. Some divide them into three ranks, others into four, others into five; which yet come much to the same account, when they are compared together. Eusebius reckons but three orders, viz. the 'Hysuevo, Пisot, and Karnysμevoi, rulers, believers, and catechumens. "There are in every Church," says he, "three orders of men, one of the rulers or guides, and two of those that are subject to them; for the people are divided into two classes; the Пso, believers, and the unbap tised," by whom he means the catechumens. St. Jerom3 makes five orders; but then he divides the clergy into three orders to make up the number, reckoning them thus; bishops, presbyters, deacons, believers, and catechumens. In which account he follows Origen, who makes five degrees subordinate to one another in the Church; saying, Every one shall be punished according to the difference of his degree. If a bishop or president of the Church sins, he shall have the greater punishment. A catechumen will de

66

Euseb. Demonst. Evang. lib. vii. c. 2. p. 323. Tpia kaľ ixásŋv ikkλnoiav. τάγματα, ἓν μὲν τὸ τῶν ἡγεμένων, δύο δὲ τὰ τῶν ὑποβεβηκότων. 2 Hieron. Com. in Esai. xix. p. 64. Quinque Eccelesiæ Ordines, Episcopos, Presbyteros, Diaconos, Fideles, Catechumenos. 3 Origen. Hom. 5. in Ezek. Pro modo graduum unusquisque torquebitur. Majorem pœnam habet, qui Ecclesiæ præsidet et delinquit. Annon magis misericordiam promeretur ad comparationem Fidelis, Catechumenus? Non magis veniâ dignus est Laicus, si ad Diaconum conferatur? Et rursus comparatione Presbyteri Diaconus veniam plus meretur.