5th. With a confidence rather unusual, you challenge me to account for Jesus' not being known by the two disciples while he walked with them on their way to Emmaus; you bring a comparison, and urge the subject in a way to signify that you have found something in the scripture account that "_refutes itself_." You might have considered Mary's case too as a similar one. She saw Jesus with whom she had had a familiar acquaintance, but she thought it had been the gardner, and talked with him without knowing him, until, in the same manner as he used to address her, he said _Mary_, when in a moment she knew him. So the two brethren walked on the way with Jesus, and attended to his conversation, which must have been of considerable length, yet knew him not until he performed an office at table in which no doubt, he appeared as he had done many times before, which led them to know him at once. But I am called on to tell how they could walk and discourse with him and not know him. Well, sir, do you not understand that your question is asked on supposition that the miracle of the resurrection was a fact, and on the supposition that Jesus could appear and disappear to persons as he pleased? We are informed that when the two brethren knew him, "he vanished out of their sight." On the supposition then, that Jesus could appear and disappear at pleasure, is it at all difficult to allow that he could appear to his acquaintance as a stranger, if he pleased? It seems to me, sir, a little unaccountable why you should take hold of this subject with so much seeming earnestness. Is it possible that you should suppose that the fate of this particular should have any power on our general subject? Without the least concern for the argument in which I am engaged, I might allow that St. Luke was wrongly informed respecting this particular, but that he wrote it just as he understood the matter. And what would follow? Would this prove any thing false on which christianity rests? I am unable to see how it affects the argument one way or the other. I am not the less inclined to believe the account, because it does not affect the truth of the resurrection; and I should think that as this story does not seem at all necessary in proof of that fact, it would be considered an evidence that the writer of it was not endeavouring to make a story for such a purpose. If we read the several accounts of the resurrection, we shall perceive that the writers probably put down as many particulars as come into their minds at the time of writing, without thoughts coming into their minds how the truth of the resurrection would be proved by the incidents which they wrote. There is no design of this sort in what they have written that we can see. They write as if they knew for certainty that Jesus rose from the dead, and as if the matter was out of all dispute. They discover no concern for fear the account they were giving would not be believed.