here of the prophecy of Isaiah, concerning a virgin bearing a fon, as an account will be given of it hereafter.

As to the story of Luke, to fay nothing of the long and improbable speeches it contains, and which could never have been tranfmitted with exactness, and the vifion of angels to the shepherds (which does not appear to have been of any use) it implies fuch an early declaration of Jefus being the Meffiah, as is incompatible with the whole plan of the gospel history. Jefus carefully concealed his being the Meffiah from the Jews in general; and it was only at a late period in his history that he revealed it to the apoftles; and yet, in this introduction to the gospel of Luke, it is fuppofed to have been known with certainty to the parents of John, to thofe of Jefus himself, to the shepherds, and to the prophets Simeon and Anna, none of whom are faid to have made any fecret of it, and the last is faid (chap. ii. 28.) to have spoken of him to all who looked for redemption in Ifrael. Had this been the cafe, the eyes of all the coun

try

try must have been fixed on Jefus as the promised Meffiah, and all attempts to conceal it, after his public appearance, would have come too late.

Yet, notwithstanding all this preparation, it does not appear that Jesus was at all known, or in the least fufpected to be the Meffiah, till after his appearance in the character of a public teacher, and his working of miracles; and even then his own brethren did not immediately believe on him.

There are, indeed, feveral inconfiftencies in the account of Luke, from which it may be gathered, that what could not but be known to every body, was, after all, a fecret to Jofeph and Mary themselves. After the history of the shepherds, we are told, cap. ii. 19. that Mary kept all these things, and pondered them in her heart; which implies, that she was at a lofs what to think of them. After the declaration of Simeon, we read, ver. 33. that Joseph and his mother marvelled at those things which were spoken of him ; and when Jefus was twelve years old, and

told

told them that he must be about his father's bufinefs, or at his father's houfe (chap. ii. 50.) they underflood not the faying that he Spake unto them, and Mary kept all these fayings in her heart. Moreover, after all this preparation to announce Jefus, and no other perfon, as the Meffiah, yet, when John made his appearance the people (Luke iii. 15.) were in expectation; and all men mufed in their hearts of John, whether he were Christ or not. These are marks of the story being inconfiftent and ill-digested.

SE C

SECTION

VI.

Confiderations relating to the Roman Cenfus, mentioned by Luke.

THE account of the census taken by order of Auguftus at the fuppofed time of the birth of Chrift, its being taken by Cyrenius, governor of Syria, and the journey of Jofeph and Mary to Bethlehem on that occafion, are particularly liable to exception, and therefore I fhall treat of them in a separate section.

Dr. Lardner, with great labour and ingenuity (Credibility, vol. 2. p. 718.) has fhewn that by tranfpofing the words, the phrafe Αύτη η απογραφη πρωτη εγενετο ηγεμονευον Tns Eugias Kugenie, may be rendered, This was the firft affeffment of Cyrenius, governor of Syria; and had nyeμovos been used, instead of novo, this might eafily have been admitted. But certainly the natural interpretation of the phrase, as the words now

ftand,

ftand, implies that this affeffment was taken at the time that Cyrenius was actually governor of Syria, which did not take place till five years after the death of Herod. But, independent of this difficulty, which has given commentators and critics a great deal of trouble, there are other particulars in this account that are extremely improbable.

As Judea was not at that time a province of the Roman empire, but had a king of its own, though in alliance with Rome, and in a state of dependence upon it, the Roman cenfus could not regularly extend to that country. What the Romans had the power of commanding is not the queftion. They had power, no doubt, to deprive Herod of his kingdom, and to send a governor of their own in his place; in confequence of which the country might have become subject to the Roman law, and the people liable to the cenfus. But while Herod was king, Judea was governed by Jewish laws, and fubject to no taxes but fuch as were imposed and levied by Jews.

Dr.