(1) The existing New Testament Writings represent the best Christian literature of the period which they cover. No one would compare them in this respect with the extant works of the first seven decades of the second century. (2) While not exhaustive in their treatment, the Gospels are faithful to the outstanding events in the life of Jesus. (3) The Epistles are rich in doctrinal teaching. Occasional in point of origin, they impinge again and again upon the great doctrines of the Christian Faith. The Incarnation and the Person of Christ especially are central. If, then, very many New Testament Writings are found to be silent as regards the Virgin Birth, the silence is not one which can be ignored. It may in part be explained, but it must not be explained away. If it exists, it is not a silence which can be regarded with equanimity; it must be significant, and no pains can be spared in trying to understand that significance. We believe, then, that the _argumentum ex silentio_ has a valid place in our inquiry. All the more, therefore, must we consider what the possibilities of silence are. Obviously, silence may be consistent with knowledge of a fact or lack of knowledge. But that is not all. If it implies knowledge, it may mean tacit acceptance of the fact, tacit rejection, or comparative indifference. Lack of knowledge, on the other hand, may be explained by special circumstances, or by the view that the alleged fact is untrue. In treating the New Testament Books outside the First and Third Gospels, our first task must be to determine whether their silence is complete. Where this is the case, we have to try, so far as we can, to interpret the silence. Each stage is, however, a further step into the unknown, and must therefore be taken with increasing care and caution. I. St. Paul We begin with ST. PAUL, the earliest New Testament writer, and the author of ten, if not thirteen, Epistles. Several passages have been quoted from his writings, in support of the view that the Virgin Birth tradition was known to him. Among these are Gal. iv. 4, Rom. i. 3, and passages in which St. Paul speaks of Christ as the Second Adam, notably Rom. v. 12‐15 and 1 Cor. xv. 47.