The same point is illustrated by St. Mark's silence. "Had he given any account of our Lord's early years, there would be some ground for pitting him (so to speak) against St. Matthew and St. Luke."^ But this Gospel begins, as every one knows, with the public ministry of our Lord. It is, in fact, the Gospel which reflects the oral teaching and preaching of St. Peter, and so it begins naturally enough at the point where that Apostle first came in contact with Christ. -- + Rackham, Acts of the Apostles, p. lxxiv. ^ Hall, The Virgin-Mother, p. 217. -- (3) If in these writers of the New Testament expressions had been used inconsistent with the Virgin-Birth, it would be a very serious matter: but what are the facts? In the few cases where the Birth is mentioned, there is nothing said which implies that His Birth in the flesh was analogous in all respects to ours. Consider St. John's Gospel. The silence on the Virgin-Birth can occasion, one would think, no real difficulty. His Gospel is a supplementary record, and he does not, for the most part, repeat historical statements already made by the other Evangelists. It seems altogether impossible to suppose that St. John was ignorant of the Virgin-Birth. Ignatius, who was Bishop of Antioch quite at the beginning of the second century, and therefore only a few years after the writing of this Gospel, calls it (the Virgin-Birth) a mystery of open proclamation in the Church. (Eph., 19.) Indeed, on any theory of the date or authorship of this Gospel, there is every reason for believing that the Virgin-Birth was, at the time it was compiled, part and parcel of the tradition of the Church. But when St. John does speak of the Incarnation, in the prologue to his Gospel, when he says, "The Word was made flesh, and dwelt among us," (St. John i. 14.) there is nothing in these words to suggest anything inconsistent with the miraculous story related by St. Matthew and St. Luke. In fact, we may say more than this. We may say that his teaching about the Pre-existent Divine Logos who "was made flesh, and dwelt among us," is felt to be a natural explanation of St. Matthew's narrative as well as of St. Luke's; for, as we shall see, it is the question of the Divine Pre-existence of the Logos on which the reasonableness of the doctrine of the Virgin-Birth really turns. St. John does, in fact, in connection with this mystery of the Virgin-Birth, what he does in the case of Baptism and the Holy Eucharist, "he supplies the justifying principle--in this case the principle of the Incarnation--without supplying what was already current and well known, the record of the fact."* -- * Gore, Dissertations, p. 8, seq. --