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pressed in the following manner , viz . ** This cup is my cup , " this ** cup is my cup" of the now covenant , — this iC cup is my cup " shed ^ Sf-c , [ shed in preference to many sin-njferings for retnis y ion . j To see the word cup repeated so pften in a single and very short sentence , will probably excite a smile on the countenance of
scoffers or fastidious critics ; but I have learnt to call nothing low or mean and contemptible , that serves only in the minutest degree to ascertain the true meaning o £ holy scripture . Humble as the department of verbal criticism is , it is not perhaps altogether useless and unimportant ; especially when it is considered that most or all
of the eucharistic errors and abuses have probably resulted finna merely verbal mistakes ., or the want of due discrimination between figures and plain or literal terms . To justify the translation of the latter words of the
verse , which we are now considering , the following principles are offered . " In preference to is applied to the Greek preposition ( jt £ pi \ on the authority of Homer ; ( nroAAwv ) , by reason of its propinquity and all its grammatical accidents , seems to be
fairly applicable to ( A ^ ap liccv ) ; and this latter term is rendered * sin-offerings > " because ( as Erasmus observes ) this same word , in its singular number , must be taken in this sense , in 2 Cor .
* The scriptural signification of remission is two-fold ,- —denoting both a release or deliverance from ceremonial , idolatrous and false worship , and , sending back , or a restoration to that which is simple , pure , true and spiritual . Both these significations seem to be comprised iu this eucharistic term . Thus restricted to pure and spiritual worship , the word , in this place at least / is completely detached from every « ort of reference to the doctrine of eternal salvation through the blood ot Christ alone .
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496 Notes on Matthew xxvi . 23 ; or , the Eucharistic liituaL
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By a careful review of the abuses of the eucharistic doctrine , that have crept into the Christian church in different ages , the sole or chief cause of the principle ones , might perhaps be
pretty accurately traced : for have they not arisen , chiefly at least , from the practice of assigning liter il significations to terms confessedly figurative ? The body and blood of the eucharistic histories ,
though occasionally allowed by protestant expositors to be mere metaphors or figurative allusions , are generally said to denote the real body and blood ( or , still more mystically the actual sufferings and death ) of Jesus Christ . Hence in the lloman Catholic system ,
the literal or natural bread and wine are said to be transmuted into the real body and blood of Christ ; and the Protestants , following Luther and approximating as nearly as possible to the Catholic doctrine , account that same bread and wine to be the repre - sentatives of Christ ' s real body
and blood : that is to say , both the Catholics and Protestants use the terms body and blood ( which were indisputably intended to be nothing but metaphorical appellations of the bread and wine ) as terms of plain and literal signification ; the Catholics resting
their expositions with apparent consistency , on the literal sense of Christ ' s words , and the Pro * testants , upon the adoption of a comment harsh and groundless ,
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1808, page 496, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2396/page/40/
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