y have recommended their
opinions. My own authority, (who am but nothing,) is vastly inferior to
that of our predecessors in the LORD." Then, after special commendation of
the learning of Origen and Eusebius, and the valuable Scriptural
expositions of many more,--"My plan," (he says,) "is to read the ancients;
to prove all things, to hold fast that which is good; and to abide
steadfast in the faith of the Catholic Church.--I must now dictate replies,
either original or at second-hand, to other Questions which lie before
me."(92) We are not surprised, after this straightforward avowal of what
was the method on such occasions with this learned Father, to discover
that, instead of hearing _Jerome_ addressing _Hedibia_,--(who had
interrogated him concerning the very problem which is at present engaging
our attention,)--we find ourselves only listening to _Eusebius_ over again,
addressing _Marinus_.

"This difficulty admits of a two-fold solution," Jerome begins; as if
determined that no doubt shall be entertained as to the source of his
inspiration. Then, (making short work of the tedious disquisition of
Eusebius,)--"Either we shall reject the testimony of Mark, which is met
with in scarcely any copies of the Gospel,--almost all the Greek codices
being without this passage:--(especially since it seems to narrate what
contradicts the other Gospels:)--or else, we shall reply that both
Evangelists state what is true: Matthew, when he says that our LORD rose
'late in the week:' Mark,--when he says that Mary Magdalene saw Him 'early,
the first day of the week.' For the passage must be thus pointed,--'When He
was risen:' and presently, after a pause, must be added,--'Early, the first
day of the week, He appeared to Mary Magdalene.' He therefore who had
risen late in the week, according to Matthew,--Himself, early the first day
of the week, according to Mark, appeared to Mary Magdalene. And this is
what John also means, shewing that it was early on the next day that He
appeared."--To understand how faithfully in what precedes Jerome treads in
the footsteps of Eusebius, it is absolutely necessary to set the Latin of
the one over against the Greek of the other, and to compare them. In order
to facilitate this operation, I have subjoined both originals at foot of
the page: from which it will be apparent that Jerome is here not so much
adopting the sentiments of Eusebius as simply _translating his words_.(93)

This, however, is not by