I~}{~GREEK SMALL LETTER UPSILON~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER IOTA~}{~GREEK SMALL LETTER ZETA~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER TAU~}{~GREEK SMALL LETTER ALPHA~}{~GREEK SMALL LETTER IOTA~} is not typified as before, but plainly
preached, as a thing exhibited to us, and present with us. Thus we see
that to us, in the days of the gospel, the word only is appointed to teach
the things belonging to the kingdom of God.

_Sect._ 5. If any man reply, that though after the coming of Christ we are
liberate from the Jewish and typical significant ceremonies, yet ought we
to embrace those ceremonies wherein the church of the New Testament
placeth some spiritual signification:

I answer, 1. That which hath been said in this argument holdeth good
against significant ceremonies in general. Otherwise, when we read of the
abrogation of the ceremonial law, we should only understand the abrogation
of those particular ordinances which Moses delivered to the Jews
concerning the ceremonies that were to endure to the coming of Christ, and
so, notwithstanding all this, the church should still have power to set up
new ceremonial laws instead of the old, even which and how many she
listeth.

2. What can be answered to that which the _Abridgement_ propoundeth(802)
touching this matter? "It is much less lawful (say those ministers) for
man to bring significant ceremonies into God's worship now than it was
under the law. For God hath abrogated his own (not only such as prefigured
Christ, but such also as served by their signification to teach moral
duties), so as now (without great sin) none of them can be continued in
the church, no, not for signification." Whereupon they infer: "If those
ceremonies which God himself ordained to teach his church by their
signification may not now be used, much less may those which man hath
devised."

_Sect._ 6. Fourthly, Sacred significant ceremonies devised by man are to
be reckoned among those images forbidden in the second commandment.
Polanus saith,(803) that _omnis figura illicita_ is forbidden in the
second commandment. The Professors(804) of Leyden call it _imaginem
quamlibet, sive mente conceptam, sive manu effictam_.

I have showed elsewhere,(805) that both in the writings of the fathers,
and of Formalists themselves, sacraments get the name of images; an