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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
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