This illustrious Father is represented as expressing himself as follows in his second “Homily on the Resurrection;”(69)—“In the more accurate copies, the Gospel according to Mark has its end at ‘for they were afraid.’ In some copies, however, this also is added,—‘Now when He was risen early the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven devils.’ ” That this testimony should have been so often appealed to as proceeding from Gregory of Nyssa,(70) is little to the credit of modern scholarship. One would have supposed that the gravity of the subject,—the importance of the issue,—the sacredness of Scripture, down to its minutest jot and tittle,—would have ensured extraordinary caution, and induced every fresh assailant of so considerable a portion of the Gospel to be very sure of his ground before reiterating what his predecessors had delivered. And yet it is evident that not one of the recent writers on the subject can have investigated this matter for himself. It is only due to their known ability to presume that had they taken ever so little pains with the foregoing quotation, they would have found out their mistake. (1.) For, in the first place, the second “Homily on the Resurrection” printed in the iiird volume of the works of Gregory of Nyssa, (and which supplies the critics with their quotation,) is, as every one may see who will take the trouble to compare them, _word for word the same Homily_ which Combefis in his “Novum Auctarium,” and Gallandius in his “Bibliotheca Patrum” printed as the work of Hesychius, and vindicated to that Father, respectively in 1648 and 1776.(71) Now, if a critic chooses to risk his own reputation by maintaining that the Homily in question is indeed by Gregory of Nyssa, and is not by Hesychius,—well and good. But since the Homily can have had but one author, it is surely high time that one of these two claimants should be altogether dropped from this discussion. (2.) Again. Inasmuch as page after page of the same Homily is observed to reappear, _word for word_, under the name of “Severus of Antioch,” and to be unsuspiciously printed as his by Montfaucon in his “Bibliotheca Coisliniana” (1715), and by Cramer in his “Catena”(72) (1844),—although it may very reasonably become a question among critics whether Hesychius of Jerusalem or Severus of Antioch was the actual author of the Homily in question,(73) yet it is plain that critics must make their election between the two names; and not bring them _both_ forward. No one, I say, has any right to go on quoting “Severus” _and_ “Hesychius,”—as Tischendorf and Dr. Davidson are observed to do:—“Gregory of Nyssa” _and_ “Severus of Antioch,”—as Dr. Tregelles is found to prefer.