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 are not, he says, ' seeds, as of many, but as of one; to thy seed, which is Christ.' Now, as to the point to be proved, we all agree with St. Paul; but his argument is that of a Jewish Rabbi, and is clearly both fanciful and false. The writer in Genesis never intended to draw any distinction between one of Abraham's seed, and Abraham's seed in general. And even if he had expressly meant, what Paul says he did not mean, Abraham's seed in general, he would still have said seed, and not seeds. This is a good instance to take, because the Apostle's substantial doctrine is here not at all concerned. As to the root of the matter in question, we are all at one with St. Paul. But it is evident how he could, like the rest of us, bring forward a quite false argument in support of a quite true thesis.

And the use of prophecy by the writers of the New Testament furnishes really, almost at every turn, instances of false argument of the same kind. Habit makes us so lend ourselves to their way of speaking, that commonly nothing checks us; but, the moment we begin to attend, we perceive how much there is which ought to check us. Take the famous allegation of the parted clothes but lot-assigned coat of Christ, as fulfilment of the supposed prophecy in the Psalms: 'They parted my garments among them, and for my vesture did they cast lots.' The words of the Psalm are taken to mean contrast, when they do in truth mean identity. According to the rules of Hebrew poetry, for my vesture they did cast lots is merely a repetition, in different words, of they parted my garments among them, not an antithesis to it. The alleged prophecy is, therefore, due to a dealing with the Psalmist's words which is arbitrary and erroneous. So, again, to call the words, a bone of him shall not be broken, a prophecy of Christ, fulfilled by his legs not being broken on the cross, is evidently, the