nalio. surrounded or covered with fagots of small wood, which they called sarmenta. From this, their punishment, the heathens, who turned every thing into mockery, gave all Christians the despiteful name of sarmentitii and semaxii. Lucifugax 11. The Heathen, in Minucius 11, takes occasion also to reproach them under the name of the sculking generation, or the men that loved to prate in corners and the dark. The ground of which scurrilous reflection was only this, that they were forced to hold their religious assemblies in the night, to avoid the fury of the persecutions; which Celsus 12 himself owns, though otherwise prone enough to load them with hard names and odious reflections. Plautina prosapia, and pistores. 12. The same Heathen, in Minucius, gives them one scurrilous name more, which it is not very easy to guess the meaning of. He calls them Plautinians 13, homines Plautinæ prosapiæ. Rigaltius 14 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. Jerom 15 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 sec,' says he 16, weavers, tailors, fullers, and the most illiterate and 6 11 Octav. p. 25. (c. 8. p. 50.) Latebrosa et lucifugax natio, in publicum muta, in angulis garrula; templa ut busta despiciunt etc. 12 Cont. Cels. 1. 1. p. 5. (t. I. p. 322 a. n. 3.) Meтà Tаvта TEρì TOù κρύφα Χριστιανοὺς τὰ ἀρέσκοντα ἑαυτοῖς ποιεῖν καὶ διδάσκειν εἰπὼν, καὶ ὅτι οὐ μάτην τοῦτο ποιοῦσιν, ἅτε διωθούμενοι τὴν ἐπηρτημένην αὐτοῖς δίκην τοῦ θανάτου κ. τ. λ. 13 Octav. p. 37. (c. 14. p. 73.).. .. Et quid ad hæc, ait, audet Octavius, homo Plautinæ prosapiæ, ut pistorum præcipuus, ita postremus philosophorum. 14 In loc. (ibid. n. 7.) Hoc vero pistrinensis militiæ probrum torquet in Octavium Cæcilius ob religionis Christianæ simplicitatem, cujus sequaces magna pars erant idiotæ et opifices, ut pistores, sutores, et id genus alii. Ait igitur Octavium esse quidem inter pistores Christianos præcipuum ; at inter philosophos postremum. 15 Chron. An. 1. Olymp. 145. (t. 8. p. 560.) Plautus.... qui propter annonæ difficultatem ad molas manuarias pistori se locaverat &c. 16 Cont. Cels. 1. 3. p. 144. (t. 1. p. 484 a. n. 55.) ̔Ορῶμεν δὴ καὶ κατὰ . rustic fellows, who dare not speak a word before wise men, when they can get a company of children and silly women together, set up to teach strange paradoxes amongst them.' This is one of their rules,' says he again 17; 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 18.' 13. Nor was it only the heathens who thus reviled them; With what but commonly every perverse sect among the Christians had τὰς ἰδίας οἰκίας ἐριουργούς, καὶ σκυτοτόμους, καὶ κναφεῖς, καὶ τοὺς ἀπαιδεύτους τε καὶ ἀγροικοτάτους, ἐναντίον μὲν τῶν πρεσβυτέρων καὶ φρονιμωτές ρων δεσποτῶν οὐδὲν φθέγγεσθαι τολμῶντας· ἐπειδὰν δὲ τῶν παίδων ἰδίᾳ λάβωνται, καὶ γυναίων τινῶν σὺν αὐτοῖς ἀνοήτων, θαυμασιάττα διεξιόντας, K. T. λ. 17 Ibid. (P. 475f. n. 44.).... Toаûта vπ' aνтÔν πроστáσσeσbar undeis προσίτω πεπαιδευμένος, μηδεὶς σοφός, μηδεὶς φρόνιμος, (κακὰ γὰρ ταῦτα νομίζεται παρ' ἡμῖν) ἀλλ ̓ εἴ τις ἀμαθής, εἴ τις ἀνόητος, εἴ τις ἀπαίδευτος, εἴ τις νήπιος, θαρρῶν ἡκέτω· τούτους γὰρ ¿¿íovs Toû σperépov Deoû avródev ὁμολογοῦντες, δῆλοί εἰσιν, ὅτι μόνους τοὺς ἠλιθίους καὶ ἀγενεῖς καὶ ἀναισθήτους καὶ ἀνδράποδα καὶ γύναια και παιδάρια πείθειν ἐθέλουσί τε καὶ δύ νανται. 18 [Augusti, Handbuch der Christlichen Archäologie, b. 2. c.13. § 6. (v. I. p. 124. Leipz. 1836.) sets down all these names under the head of årrag λeyóueva, to which also he adds several like terms of reproach:-"In dieselbe Kategorie gehören auch die vielen SchimpfNamen: Creduli, Simplices, Stulti, Lucifuga (und Lucifuga natio), Stupidi, Fatui, Rudes, Imperiti, Abjecti, Hebetes, Idiota, Rustici, und viele andere, wovon man bez Kortholt ein stattliches Verzeichniss findet." He also notices the epithet Cinerarii, and refers to Bielke de Cinerariis in Selecta Schol. v. I. p. 2. In another section of the same I chapter he dwells on some other rai, libantes asino, i. e. sacerdotes names the heretics the or reproached some reproachful name to cast upon them. The Novatian thodox party called them Cornelians 19, because they communicated Christians. with Cornelius, bishop of Rome, rather than with Novatianus, his antagonist. They also termed them Apostatics, Capitolins, Synedrians 20, because they charitably decreed in their synods to receive apostates, and such as went to the Capitol to sacrifice, into their communion again, upon their sincere repentance. The Nestorians 21 termed the orthodox Cyrillians; and the Arians 22 called them Eustathians and Paulinians, from Eustathius and Paulinus, bishops of Antioch; as also Homoousians, because they kept to the doctrine of the oμooúotov, 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 23, styles them expressly Hæresis Homoousianorum, the heresy of the Homoousians, And so Serapion, in his conflict with Arnobius 24, calls them Homoousianates, which the printed copy reads corruptly Homuncionates, which was a name for the Nestorians. Christians chici, by the Montan ists. 14. The Cataphrygians or Montanists commonly called the called psy Orthodox, vxikoì, 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 25 written after he was fallen into the errors of Montanus. 19 Eulog. ap. Phot., Cod. 280. (Ρ. 1621. 48.) Καθαροὺς μὲν τοὺς, ὅσοι αὐτῷ ἐπλήρουν τὸ κατὰ τῆς ἐκκλησίας ὀνομάσας σύνταγμα. Κορνη λιανοὺς δὲ τοὺς τὴν αὐτοῦ βδελυξαμέ νους φιλαρχίαν, καὶ κατὰ τῶν μετανοούντων ἀπόνοιαν. 20 Pacian. Ep. 2. ad Sempronian. (ap. Galland. t. 7. p. 260 a.) Apostaticum nomen habet, vel Capitolinum, &c. 21 Ep. Legat. Schismat. ad suos in Epheso, in Act. 9. C. Ephes. (t. 3. p. 746 a.).... Quod videntes Cyrillia nos, &c. 22 Ap. Sozom. 1. 6. c. 21. (v. 2. p. 243. 47.) Πλειόνων μὲν ὄντων τῶν τὰ ̓Αρείου φρονούντων, καὶ τὰς ἐκκλησίας ἐχόντων· οὐκ ὀλίγων δὲ ὄντων KaÌ TÔν аTÒ TÊs kabóλov ékkλnoías, οὓς Εὐσταθιανοὺς καὶ Παυλιανοὺς ὠνόμαζον. 23 Op. Imperf. Hom. 48. (int. Oper. Chrysost. t. 6. p. 200 d.) Hæresis Homoousianorum non solum Christi Ecclesiæ adversatur, sed et omnibus hæresibus non similiter sapientibus. 24 Confl. Arnob. et Serap. ad calc. Iren. (Paris. 1639. p. 519 d.) Serapion dixit: antequam ad hoc veniemus, quod vos Homuncionates arguamus, etc. 25 Adv. Prax. c. I. (p. 501 a.) Et nos quidem postea agnitio Paracleti atque defensio disjunxit a physicis. Ibid.de Monogam.c.1. (p.525 c.) Hæretici nuptias auferunt, phy He calls his own party the spiritual, and the orthodox the carnal; and some of his books 26 are expressly entitled, Adversus Psychicos. Clemens Alexandrinus 27 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 carnal28, who had need of abstinence and good works, which were not necessary for them that were perfect.' 15. The Millenaries styled them Allegorists, because they allegorists, by the Milexpounded the prophecy of the saints reigning a thousand lenaries. years with Christ, Rev. xx. 4, to a mystical and allegorical sense. Whence Eusebius 29 observes of Nepos, the Egyptian bishop, who wrote for the Millennium, that he entitled his book Ελεγχος ̓Αλληγοριστῶν, a Confutation of the Allegorists. tians; sim the Mani 16. Aëtius, the Arian, gives them the abusive name of Xpo- Chronita, by the Aëνίται; by which he seems to intimate, that their religion was but temporary, and would shortly have an end: whereas the plices, by character was much more applicable to the Arians themselves, chees; anwhose faith was so lately sprung up in the world; as the au- thropolatra, by the thor of the Dialogues de Trinitate 30, under the name of Atha- Apollinanasius, who confutes Aëtius, justly retorts upon him. The Manichees, as they gave themselves the most glorious names of electi, macarii, catharistæ, mentioned by St. Austin 31, sici ingerunt; illi nec semel, isti non semel nubunt.See also c. I r. Hæc physici volunt, etc.; and c. 16. .... Jam nec physicus, quia non de afflatu Dei physicus. 26 De Jejuniis (p. 544.) De Pudicitia (p. 554.) 27 Strom. 1. 4. p. 511. (p. 604. 44.) Μὴ τοίνυν ψυχικοὺς ἐν ὀνείδους μέρει λεγόντων ἡμᾶς οἱ προειρημένοι, ἀλλὰ καὶ οἱ Φρύγες. 28 L. I. c. II. (p. 29. 26.) Επαιδεύθησαν τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δι ̓ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τὴν τελείαν γνῶσιν ἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς ἐκκλησίας ἡμᾶς λέγουσι· διὸ καὶ ἡμῖν μὲν ἀναγκαῖον εἶναι τὴν ἀγαθὴν πρᾶξιν ἀποφαίνοντα, [leg. ἀποφαίνοντας]· ἄλλως γὰρ ἀδύνατον σωθῆς ναι αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ φύσει πνευματικοὺς εἶναι, πάν τῇ τε καὶ πάντως σωθήσεσθαι δογμα- 29 L. 7. c. 24. (v. I. p. 349. 34.) 30 Dial. 2. de Trin. t. 2. p. 193. (t. 2. p. 429 d. n.II.) Τίνας δὲ λέγεις Χρονίτας; τοὺς ἀπὸ τῶν ἁγίων ἀποστόλων μέχρι καὶ σήμερον αἰνοῦντας Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα ; ἢ τοὺς ἀπὸ σοῦ τοὺς χθὲς καὶ σήμερον φανέντας; κ. τ. λ. 31 De Hær. c. 46. (t. 8. p. 14 c.) Nam his duabus professionibus, hoc est electorum et auditorum, ecclesiam suam constare voluerunt.-Ibid. (p. 15 d.) Quorum unus nomine Viator, eos qui ista faciunt, proprie catharistas vocari dicens, cum alias rians. Philosarca otæ, &c., genians. 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 32, 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, man-worshippers; 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 33 takes notice of this abuse, and sharply replies to it; telling the Apollinarians, that they themselves much better deserved the name of sarcolatræ, flesh-worshippers; for if Christ had no human soul, they must be concluded to worship his flesh only.' 17. The Origenians, who denied the truth of the resurrecand pelusi- tion, and asserted that men should have only aërial and spiriby the Ori- tual 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 philosarcæ34, idiots and lovers of the flesh; carnei, animales, jumenta, carnal, sensual, animals; lutei, earthy; pelusiotes 35, which is a term of the same importance, from the Greek word nλòs, lutum, as St. Jerom himself 36 explains it. ejusdem Manichææ sectæ partes in 32 Ad calc. Sozom. (v. 2. p. 399. etc. 33 Ep. 1. ad Cledon. [Orat. 51.] (t. I. p. 742 c.) .... Σὺ μὲν διὰ τοῦτο ἀτιμάζεις, ὦ βέλτιστε, τὸν ἐμὸν νοῦν, ὡς σαρκολάτρης, εἴπερ ἀνθρωπολάτρης ἐγώ, κ. τ. λ. 34 Hieron. Ep. 61. ad Pammach. [al. Lib. cont. Joan. Hierosol. c. 25.] (t. 2. p. 431 a.) Nos simplices et philosarcas dicere, quod eadem ossa, et sanquis, et caro, id est, vultus et membra, totiusque compago corporis resurgat in novissima die. 35 Id. Ep. 65. ad Pammach. et Ocean. de Error. Orig. p. 192. (t. 2. p. 527 a.) Pelusiotas nos appellant, et luteos, animalesque et carneos, quod non recipiamus ea quæ spiritus sunt. 36 Id. in Jerem. 29. p. 407. (t. 4. p. 1047 b.) Quæ cum audiunt discipuli ejus [Origenis] et Grunni |