But a passage of the most incidental character in St. Luke's Gospel supplies us with the source of information which we want. In narrating our Lord's last journey to Jerusalem, Luke tells us that He was accompanied by the twelve apostles, and several women who ministered to Him. Of these he designates three by name. One of these is described as Joanna, the wife of Chuza, Herod's steward. Here then we have the very person we are in want of. Chuza's office of ἐπίτροπος [Greek: epitropos], or steward, imposed on him the duty of superintending the great feast. He therefore witnessed the whole procedure, and his wife was in constant communication with the disciples. His office must have brought him into daily communication with his master. What more likely than when he waited on Herod for his orders, he would ask him the news; and that he should report to him the fame of the great teacher with whom his wife was in attendance? He was therefore in the exact situation to have heard Herod's conscience-stricken exclamation. The source of information is before us. The incidental mention of Joanna and her husband affords to this narrative an attestation such as few events in past history possess. If this incident had been lost, the difficulty would have been insuperable. The manner in which little circumstances dovetail into one another in the Gospels is only consistent with their historical character. It would be impossible if they were bundles of myths or legends. I adduce one instance of the manner in which the Gospels fulfil the conditions of history, even where the absence of the connecting link has occasioned serious difficulty. You all know that the want of any reference in the Synoptics to the miracle of the resurrection of Lazarus is the stronghold of those who deny its historical credibility. In the absence of any direct information, we are driven for the solution of the difficulty to the regions of conjecture. Let us suppose, then, that the story is a myth. If so, it is obvious that it is a very grand and perfect one. The inventor must have been a man of the highest genius in his way. If a person wished to invent a description of a resurrection, he would find it impossible, in the same number of words, to surpass its perfection. If the author of St. John's Gospel has failed to depict another resurrection in an equally graphic manner, it was not for want of sufficient genius. Yet the Gospel asserts the fact of another resurrection--that of Jesus Christ; but it utters not one word descriptive of it. All that it says is that Mary Magdalene came in the morning, and found the tomb empty.