4. What Peter saw and did there.
5. And as to what occurred afterward, having a relation to that event.
1. Relative to the time the witness or witnesses visited the sepulchre and learned of the resurrection, Matthew (chap. xxviii.) tells us, "It was at the end of the Sabbath, as it began to dawn;" but according to Mark (xvi.), the "Sabbath was past, and the sun was rising;" while John (chap. xx) declares "it was yet dark." Now there is certainly some difference between the three periods, "the dawning of the day," "the rising of the sun," and "the darkness of night." If the writers were divinely inspired, there would be a perfect agreement.
2. With respect to the persons who first visited the sepulchre, Matthew states that it was Mary Magdalene and another Mary; but Luke says it was "Mary Magdalene and Joanna, and Mary the mother of James, and other women;" while, according to John (and he virtually reiterates it), Mary Magdalene went alone. It will be observed, then, that the first "inspired" and "infallible" witness testifies there were two women; the second that there were four; and the third witness declares there was but one. What beautiful harmony! No court in the civilized world would accept such discordant testimony!
3. And in relation to what took place at the tomb, Matthew testifies that "the angel of the Lord" sat upon a stone at the door of the sepulchre, and told the women their Lord was risen. But Luke steps forward here, and avers that instead of an angel they found two men there, not outside, but inside, and not sitting, but standing. But Mark sets the testimony of both these "inspired" witnesses aside by affirming there was but one man there, and he was sitting. While Matthew says "they," St. John says "she" (speaking of the person or persons who left the sepulchre). According to Matthew the angel who rolled away the stone from the sepulchre sent a message to the disciples. But Mark affirms that it was not an "angel" outside, but a "young man" inside, who did this. And here the question naturally arises: Why was it necessary for a being who could say, "I have power to lay down my life and take it up again" (John), to have an angel to roll away the stone from the sepulchre. Certainly, if he possessed such omnipotent power, he needed no aid from any being to perform such an act.
4. And relative to Peter's visit to the tomb, there is a total disparity in the testimony of the witnesses. According to Luke, he did not go into the sepulchre, but only stooped down and looked in. But Mark affirms he did go in, and that it was the disciple who went with him who stooped down.
5. And with respect to the events which occurred immediately subsequent to the resurrection, there is no less discrepancy, no nearer agreement, in the testimony of the evangelical witnesses. Matthew says that when Christ's disciples first met him after the resurrection, they worshiped him, and held him by the feet. (Matt, xxviii. 9) Strange, indeed, and wholly incredible, if John is a reliable witness, for he affirms he did not allow even his best and dearest friend (Mary) to touch him. And then John combats this testimony of his by declaring he invited the skeptical Thomas, not only to touch him, but to thrust his hand into his side for tangible proof of his identity.
6. And why, let us ask here, was not the skeptical Thomas damned for his doubting, when we, who live thousands of miles from the place, and nearly two thousand years from the time, are often told by the priesthood we must "believe or be damned?"
7. And if Thomas was really convinced by this occurrence, or if it ever took place, why have we no account of his subsequent life? What good was effected by his convincement if he never said or did anything afterward?
8. John tells us Mary first saw Christ, after his resurrection, at the tomb, but Matthew says it was on her way home she first saw him.