Answer. With the Logicians it is called a causal affirmation, whereby the proper effect is attributed to the proper cause, whether it be material or efficient: which manner or fashion is to be referred to the fourth manner of affirming by it self, as they speak in the schools. Now a figurative speech is when the effect is put for the cause, or else forsooth for the very efficient cause: as for example, when Christ is called the resurrection & the life, for the raiser and giver of life: or the cause of resurrection & life: or for the material cause, as when Paul sayeth, You are my glory or rejoicing, ye is to say the matter of my glory or rejoicing; or for the instrumental which also is it self, efficient, [Greek or Hebrew] that is to say, being as it were an under server, as when the Gospel is said to be the power of God to salvation, that is to say, the instrument that God useth effectually too save us. So also in this place that same Bread and that ⟨image 149⟩same wine are said to be that communion, that is to say, the instruments whereby that same consociation and fellowship of ours is wrought and ratified in us. Now this same instrument is sacramental or rather symbolical and not the very efficient cause, which is the holy Ghost. Therefore as that same figurative proposition of Christ, This bread is my body is expounded by this, This bread is sacramental my body: so also this saying of Paul, This bread is the communication of my body, is to be expounded by this proper. This bread is the Sacramental instrument of our consociation and fellowship with the body of Christ. For there the figure is only in the Copulative, that knitteth the matter together, to wit, a Sacramental Metonymy or translation: but here also in the attribute is a figure which they call Metalepsis, too wit, putting the effect for the cause.
Answeare. With the Logitians it is called a causall affirmation, whereby the proper effect is attributed to the proper cause, whether it bee materiall or efficient: wc manner or fashion is to be referred to the fourth maner of affirming by it selfe, as they speake in the schooles. Now a figuratiue speach is when the effect is put for the cause, or else forsooth for the very efficient cause: as for example, when Christ is called the resurrection & the life, for the rayser and giuer of life: or the cause of resurrection & life: or for the materiall cause, as when Paule sayeth, You are my glory or reioycing, ye is to say the matter of my glory or reioycing; or for the instrumental wc also is it self, efficient, 〈non-Latin alphabet〉 that is to say, being as it were an vnder seruer, as when the Gospel is said to be the power of God to saluation, that is to say, the instrument that God vseth effectually too saue vs. So also in this place that same Breade and that ⟨image 149⟩same wine are sayde to be that communion, that is to say, the instrumentes whereby that same consociation and felowship of ours is wrought and ratified in vs. Now this same instrument is sacramentall or rather symbolicall and not the verye efficient cause, which is the holy Ghost. Therefore as that same figuratiue proposition of Christe, This bread is my body is expoūded by this, This bread is sacramental my bodie: so also this saying of Paul, This bread is the communication of my bodie, is to be expounded by this proper. This bread is the Sacramental instrument of our consociation and felowship with the bodie of Christ. For there the figure is onely in the Copulatiue, that knitteth the matter together, to wit, a Sacramental Metonymie or translation: but heere also in the attribute is a figure which they call Metalepsis, too witte, putting the effecte for the cause.
