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Take another instance: There was, in the fourth century, a party of divines who were ecclesiastically opposed to the line of theologians, whose principles had been, and were afterwards, dominant in the Church, such as Athanasius, Jerome, and Epiphanius; I mean, for instance, Eusebius, Cyril of Jerusalem, and others who were more or less connected with the Semi-Arians.
I believe no one who has gone into the question carefully would deny that we can. Here it is necessary to define and guard our statements, so that they may cover exactly as much ground as they ought and no more. Our author quotes largely, especially from Volkmar, to show that the evidence of Tertullian and Epiphanius is not to be relied upon.
A scandal is better than a lie;" or Saint Epiphanius' plain speaking in discussing the Gnostics and describing in detail the abominations of that sect, quietly adding in the face of the congregation, "Why should I shrink from speaking of the things you do not fear to do? By speaking thus, I hope to fill you with horror of the turpitude you commit."
The date of this building is incidently mentioned by Epiphanius, who relates that one Joseph, a native of Tiberias, was authorized by Constantine to erect a, number of such edifices in the Holy Land, and that he fulfilled the intention of his sovereign at Tiberias, Capernaum, and Diocesarea.
Here we have, at the time of a great catastrophe, Scriptural truth come down to us in the burning matter which melted and preserved it, in the persecuting language of Epiphanius and Jerome.
His words are plain: Quia nunc huc usque ab hoereticis infans in baptismate tertio mergebatur, fiendum apud vos esse non censeo. Why doth Epiphanius, in the end of his books contra haereses, rehearse all the ceremonies of the church, as marks whereby the church is discerned from all other sects? If the church did symbolise in ceremonies with other sects, he could not have done so.
"For instance, Saint Epiphanius describes her as tall, with olive eyes arched and very black eyebrows, an aquiline nose a rosy mouth, and a golden-toned skin. This is the vision of an oriental. "Take Maria d'Agreda, on the other hand. She thinks of the Virgin as slender, with black hair and eyebrows, eyes dark and greenish, a straight nose, scarlet lips, and a brown skin.
But the anger of Anthemius evaporated in these passionate exclamations: he insensibly yielded to the proposals of Epiphanius; and the bishop returned to his diocese with the satisfaction of restoring the peace of Italy, by a reconciliation, of which the sincerity and continuance might be reasonably suspected.
"A. Those things in my book with regard to Mary, with regard to transubstantiation, and with regard to images, I did not say; but the most brilliant luminaries of the Eastern Church, St. Epiphanius, St. Chrysostom, the great St. Basil, St. Irenæus, Clemens, and Eusebius Pamphyli, say them. Q. Have you anything to add? A. Nothing. Q. Do you know how to write? A. Enough to write my name.
What we are looking for is a Church of primitive heretics, of baptists and independents of the Apostolic age, and we must not be put off with the dark and fallible protests of the Nicene era. Far different is the tone of Epiphanius in his answer to Aerius:
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