Of the morality of the fourth commandment as still in force to bind Christians…Of the morality of the fourth commandement as still in force to binde Christians…

Enosh might call upon the Lord, and Abraham offer sacrifice, without relation to a set, and appointed time, oftener and seldomer as they had occasion. It was in the former Section signified to be Torniellus his reason which here is answered; now Torniellus was of a contrary opinion to us in this particular, yet he confesseth that it seemed hardly credible; neither doth the Doctor deny it, only he saith that Enosh might so do; he doth not say he did; yet undoubtedly many things are done that are hardly credible should be done, much more might be done, though indeed they are not; Yet this is none of our arguments; but such as it is, let us not extenuate it, but take it aright as it deserves to be taken. Torniellus supposeth that Enosh did apart himself from the sons of Cain; Now Enosh was not alone in this, for the Text saith, Then began men to call upon the name of the Lord, not Enosh alone. Now in separation, they that separate from the same company in an holy manner have reason to congregate themselves; the same holiness is as powerfully effectual to the one as to the other; and they are called the Sons of God, in distinction from the sons, and daughters of men, Gen. 6. 2. though then the very sons of God began to degenerate. And that these meetings of many should be without a set, and appointed time, I cannot devise any colour of probability. 1. For that they could not all meet in one congregation. 2. that meeting in diverse, the children of God should desire that at one time their meeting might be, the prayers ⟨p. 203⟩of many concurring in the same faith, and joining together do besiege Gods Ears, and work an holy violence upon him. 3. otherwise, there would be a breach of society and mutual commerce, that being an holy day in one place or country which was not in another. 4. being divided far off it would be most difficult to make new appointments. 5. little likelihood of agreement herein if left unto themselves, without some divine direction and appointment. But to return, the next portion of the discourse is this. And as for the not falling of the Manna on the Sabbath day, this rather was a preparation to the Commandment, then any promulgation of it.

Enosh might call upon the Lord, and Abraham offer sacrifice, without relation to a set, and appointed time, oftner and seldomer as they had occasion. It was in the former Section signified to be Torniellus his reason which here is answered; now Torniellus was of a contrary opinion to us in this particular, yet hee confesseth that it seemed hardly credible; neither doth the Doctor deny it, onely hee saith that Enosh might so doe; hee doth not say hee did; yet undoubtedly many things are done that are hardly credible should be done, much more might bee done, though indeed they are not; Yet this is none of our arguments; but such as it is, let us not extenuate it, but take it aright as it deserves to be taken. Torniellus supposeth that Enosh did apart himselfe from the sonnes of Cain; Now Enosh was not alone in this, for the Text saith, Then began men to call upon the name of the Lord, not Enosh alone. Now in separation, they that separate from the same company in an holy manner have reason to congregate themselves; the same holinesse is as powerfully effectuall to the one as to the other; and they are called the Sonnes of God, in distinction from the sonnes, and daughtes of men,