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
holidays as mystical,(196) and more mystical than the Bishop here
describeth the Jewish days to have been, and so we shall see the falsehood
of that pretence, that they are observed only for order and policy, and
not for mystery. 6. If we would know the true reason which made the
converted Jews to observe those days, it w