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 returned and informed the disciples that she had seen him. The same day, in the evening, Jesus appeared to the disciples, said, "Peace unto you," and showed them his hands and feet. He then breathed the Holy Ghost into them, and gave them authority to remit or retain sins. Thomas, who was not present on this occasion, roundly refused to believe these facts unless he himself could touch the marks of the nails, and put his hand into the side. A week later Jesus again appeared, and Thomas was now enabled to dispel his doubts by actual examination of his person. To these three appearances, with which the genuine Gospel closed, a later hand has added a fourth. According to this new writer, a number of disciples were about to fish on the lake of Tiberias, when Christ was observed standing on the shore. The miraculous draught of fishes is introduced here in a form slightly different from that which it has in Luke. By acting on a direction from Jesus, the disciples caught a vast number. He then bade them come and dine with him, which they did. After dinner, he instructed Peter to feed his flock, and hinted that the beloved disciple might possibly live till his return in glory (Jo. xx. xxi).

Completely different from any of these narratives is the account of the resurrection contributed by Paul. It is somewhat confused and difficult to understand. Christ, he says, rose on the third day according to the Scriptures, and was seen by Cephas; then by the twelve; after that by more than five hundred brethren; after that by James; next by all the apostles; and lastly by himself (1 Cor. xv. 3-8). It is to be noted that since Paul does not say that Christ appeared first to Cephas, we may if we please combine with this account one of those which make him appear first to Magdalene, or to her and other women. But even then the difficulties do not disappear. For how could so notorious an event as the manifestation of Christ to five hundred people be passed over sub silentio in all the Gospels and in the Acts? And granting that Paul may by an over-*sight have put "the twelve" for "the eleven," are we not compelled to suppose that "all the apostles" are distinct from "the twelve," and if so, who are they? What, again, are we to think of the appearance to James, of which nothing is said elsewhere? Above all, what are we to think of the fact that