one another may be summed up in the words of Bishop Alexander:
"The fact of the Incarnation is recorded by St. Matthew and
St. Luke; it is assumed by St. Mark; the idea which vitalizes
the fact is dominant in St. John."^

--
+ Gore, loc. cit.
^ Bishop Alexander's Leading Ideas, Introd., p. xxiv.
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Consider next St. Paul's references to the Incarnation:--

"God sent forth His Son, born of a woman." (Gal. iv. 4) He does
not say, "born of human parents."

"His Son our Lord, who was born of the seed of David according
to the flesh." (Rom. i. 3.)

"Being in the form of God, thought it not robbery to be equal with
God; but made Himself of no reputation, and took upon Him the form
of a servant, and was made in the likeness of men." (Phil. ii. 6, 7.)

These are the passages in which St. Paul refers to the Birth of
Jesus Christ. Not one of them is inconsistent with the fact that
He was born of a Virgin. But one can say more than this. Every
one of these passages infers that He who was born in time had
existed before. They either assert or imply a Divine pre-existence.
He who was "made in the likeness of men" was already pre-existent
in the "form of God," and was, in fact, "equal with God." This
being the case, does it not prepare us for the further truth that,