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…

But to return, Ephrem Syrus may go for a zealot in like manner, who as he is alleged by Rivetus treating of the Sabbath, exhorts to honour the Lords festivities celebrating them not panegyrically, but Heavenly; not secularly, but spiritually; not like Heathens, but like Christians; and he shows wherein this consists in the words following, Quare non portarum frontes coronemus, let us not hang Garlands upon the frontispiece of our Gates, non choreas ducamus, let us not lead a dance, non chorum adornemus, let us not by our presence beautify any such company; non tibiis auditum effaminemus, let us not effeminate our Ears with their Music or with their fiddles—Nay as Doctor Prideaux complains of the Jews corrupting themselves to the profaning of their Sabbaths, so Polidor Virgil complains of the like corruptions among Christians on their festivals, lib. 6. cap. 8. not employing their time in prayer and in the exercise of Gods Word; for which cause such festivals were instituted, but in all manner of evil courses tending to the corrupting of mens manners; and that herein they imitate Heathens, though of ancient times Tertullian (as he saith) reprehended Heathens for such courses, as in his Apologeticum, speaking of the holy solemnity of their Emperors. Therefore (saith he) Christians are counted enemies to the State, because they do not dedicate vain, lying and rash honours to their Prince. Forsooth it is a great good office, to make bonfires and dances in public, and to feast in every parish, to transform the City into the habit of a Tavern; Vino lutum cogere, which Junius saith was a fruit of their desperate Luxury, and a sign of their madness and fury: he proceeds; to strive who shall exceed one another in running about, to do injuries, to commit impudencies, to provoke unto lust. ⟨p. 175⟩And is the public joy after such a manner expressed (to wit) by public shame? O how deservedly are we Christians to be condemned (he speaks it ironically) who by carrying our selves soberly, chastely, honestly, do oppose the vows made and the joys expressed for the Emperors, to wit, when for their sober and chaste and virtuous carriage on such days, not concurring with others to the same excess of riot, were censured as enemies unto their Princes.

But to returne, Ephrem Syrus may goe for a zelote in like manner, who as hee is alleged by Rivetus treating of the Sabbath, exhorts to honour the Lords festivities celebrating them not panegyrically, but Heavenly; not secularly, but spiritually; not like Heathens, but like Christians; and he shewes wherein this consists in the words following, Quare non portarum frontes coronemus, let us not hang Garlands upon the frontispice of our Gates, non choreas ducamus, let us not leade a dance, non chorum adornemus, let us not by our presence beautifie any such company; non tibiis auditum effaminemus, let us not effeminate our Eares with their Musick or with their fidles—Nay as Doctor Prideaux complaines of the Jewes corrupting themselves to the profaning of their Sabbaths, so Polidor Virgil complaines of the like corruptions among Christians on their festivalls, lib. 6. cap. 8. not imploying their time in prayer and in the exercise of Gods Word; for which cause such festivalls were instituted, but in all manner of evill courses tending to the corrupting of mens manners; and that herein they imitate Heathens, though of ancient times Tertullian (as hee sayth) reprehended Heathens for such courses, as in his Apologeticum, speaking of the holy solemnity of their Emperours. Therefore (saith hee) Christians are compted enemies to the State, because they doe not dedicate vaine, lying and rash honors to their Prince. Forsooth it is a great good office, to make bonfiers and dances in publique, and to feast in every parish, to transforme the City into the habite of a Taverne; Vino lutum cogere, which Junius sayth was a fruit of their desperate Luxury, and a signe of their madnesse and fury: he proceedes; to strive who shall exceed one another in running about, to doe injuries, to commit impudencies, to provoke unto lust.