the essential evil of matter), so, conversely, that the attempt
now being made (or the suggestion put forward) to separate the
Incarnation and the Virgin-Birth will prove to be an
impossibility. Once reject the tradition of the Virgin-Birth,
and the Incarnation will go with it. For a few years, indeed,
men will use the old language, the word "Incarnation" will be on
their lips; but it will be found before long that by that term
they do not mean God manifest in human flesh, but they mean a man
born naturally of human parents, who most clearly manifested to
men the Christian idea of a perfect human character. Such a
conception as this brings no solace to human hearts. No saint,
however great, could be our Saviour; no saint could have atoned
for sin; and assuredly no saint could be to any of us the source
of our new life--the well-spring and fountain of Divine grace.


NOTE ON ISAIAH VII. 14

THE word for "the Virgin" in the Hebrew text is ha-almah. It is
an ambiguous word, and does not necessarily imply, though it
certainly does not necessarily exclude, the idea of virginity.
Etymologically it means puella nubilis--a maiden of marriageable age.

In four* out of six other places in the Old Testament where it is
employed, it is used of virgins. Its use in the two other passages+
is doubtful, but does not with any certainty imply virginity.

--
* Gen. xxiv. 43; Exod. ii. 8; Ps. lxviii. 25; Cant. i. 3.
+ Prov. xxx. x 9; Cant. vi. 8.