_Sect_. 4. Thus we see how the Apostle’s reasons hold good against our holidays; let us see next what respects of difference the Bishop can imagine to evidence wherefore the Judaical days may be thought condemned by the Apostle, and not ours. He deviseth a double respect; and first he tells us,(194) that the Jewish observation of days was to a typical use. And whereas it is objected by us, that the converted Jews did not observe them as shadows of things to come, because then they had denied Christ, he answereth thus: “Howbeit the converted Jews did not observe the Jewish days as shadows of things to come, yet they might have observed them as memorials of by-past temporal and typical benefits, and for present temporal blessings, as the benefit of their delivery out of Egypt, and of the fruits of the earth, which use was also typical.” _Ans._ 1. This is his own conjecture only, therefore he himself propoundeth it doubtfully, for he dare not say, they did observe them as memorials, &c., but, they might have observed, to which guessing, if I reply, they might also not have observed them as memorials of those by-past or present benefits, we say as much against him, and as truly, as he hath said against us. 2. His form of reasoning is very uncouth, for, to prove that the observation of days by the converted Jews was to a typical use, he allegeth, that they might have observed, &c. Thus proving a position by a supposition. O brave! 3. There is no sense in his conjecture, for he yields that they did not observe those days as shadows of things to come, and yet he saith, they might have observed them as memorials of by-past typical benefits; now they could not observe those days as memorials of types, except they observed them also as shadowing forth the antitypes. Pentecost, saith Davenant,(195) _et illa legis datae celebratio. Spiritus Sancti missionem, et legis in tabulis cordium per eundem Spiritum inscriptionem, adumbravit. Scenopegiae festum peregrinationem hominis pii per hoc mundi desertum ad caelestem patriam delineabat, &c._ So that the feast of Pentecost, if it had been observed as a memorial of the promulgation of the law, could not but shadow forth the sending of the Holy Spirit into our hearts, to write the law in them. And the feast of tabernacles, if it had been observed as a memorial of the benefits which God bestowed on his people in the wilderness, could not but shadow out God’s conducting of his children, through the course of their pilgrimage in this world, to the heavenly Canaan. 4. If feasts which were memorials of temporal benefits, were for this reason mystical, then he must grant against himself, that much more are our feasts mystical, which are memorials of spiritual benefits, and consecrated to be holy signs and symbols, for making us call to mind the mysteries of our redemption. 5. Before this dispute take an end, we shall see out of the best learned among our opposites, that they observe the