AMongst other passages in Your late solemne Covenant (which I wish may be ingraven upon the tables of Your hearts, and had in everlasting remembrance) you have in­gaged your selves and the Kingdom to a serious endeavour of an utter extirpation of what ever may truly be called Superstition. In pursuance hereof, it cannot be denyed, somewhat hath alreadie been done. Organs and Copes, with some other utensils and Cere­monies have been taken away from Cathedrall, and Parochiall worship. Crosses, Images, and Pictures in walls and windows have been defaced, and demolished (amongst which not a few innocent pieces have suffered by ignorant hands). What hath herein been done by your Order, I quarrell not. I ra­ther wish that the like zeal were shewed in and upon some other particulars. And amongst other, that whilest the wals and windows in our Oratories are not suffered to weare ought that looketh like a Romish dresse; the dayes in our weeks, and moneths in our yeers might not be permitted to weare a Paganish Liverie.

[Page 2] That they do so (at least some of them) it is so notorious, as needs no evidence. Amongst the former, who but taketh notice of the two first bearing the names of those two chief celestiall Planets the Sun and the Moon, to whose speciall ado­ration they were idolatrously d [...]dicated, and so called Sun­day, Monday, i. e. Sunsday, Moonsday. For the rest of them, however some small inconsiderable difference there is about their immediate originals, yet so much is concluded at all hands, that in their first imposition they were Paganish and Idolatrous Tuisday so called from Verst [...]gans Antiquities, ca. 3. Tuisco, the chief Idol among the Germans. Wednesday from Woden, or Wooden, a Saxon Idol, which they honoured as their Versteg. ibid. Mars (saith one), as their Camb. Brit. de Saxonibus. Mercurie (saith another). Thursday from Versteg. ibid. Thor, or Cambd. Brit. de Danis. Thur, the Idol of the Danes, and Suedians. Friday from Friga, or Frea, a Saxon Idol, the same with Cambd. Venus (say some); an Verstegan. Herm [...] ­phrodite (say others), representing both sexes, both a God, and a Goddesse. Saturday from the Roman Saturnus (so the vulgar), or rather from the Saxon Verstegan. Seater, another Idol in high veneration amongst them. To these goodly deities were the dayes of the week dedicated. And under this barbarous dedication do they to this day lie: each carrying the image and superscription of some Heathenish Idol.

In like manner, the Moneths of the yeer, how do divers of them yet weare the like Recognizance? Januarie so called from the two faced dietie Janus. Ad [...]ian Iunius Nomenclat. February from Februm, to purge the souls of the dead by prayers or sacrifices, or from Februus, Pluto the God of Hell, to whom in that Moneth they were wont to sacrifice. March from Mars, the God of war. May from Maya, Mercuries mother. June from the God­desse Juno. July from Julius Caesar; August from Augustus. Thus did Paganisme impose these names; And we as if we were their children not onely by propagation, but Religion, do still retain them.

And this it is (right Honourable) which I here take the boldnesse to represent unto You, who onely have the power to redresse this long continued evill. Neither am I the first that have taken up this complaint. I finde one (no Puritane I am sure) a Roman Catholick, and otherwise superstitious [Page 3] enough, who complaining how the five ordinarie dayes in the week (as they call them) had among the vulgar Laicks ob­tained their old Paganish names, he maketh this observation upon it. History of Times, tran­slated out of Pedro Mexio &c. l. 6. c. 6. A matter questionlesse much to be moaned, and whereat we may blush with shame, because no more care was had in former times to give other Christian names to all those dayes, to the end that all me­morie of the Gentiles Gods might be lost amongst us. So he. And therein he hath said no more then that great and orthodox Father Augustine had done before him, who in his Enarra­tion upon that 93. (in our Bibles 94.) Psalm, descanting up­on that superstitious and erroneous title, prefixed by some unknown Expositor, Lyra ad loc. and so taken up by Jerom, and others after him, Psalmus ipsi David quarta Sabbati, A Psalm of David to be sung upon the fourth day after the Sabbath, he passeth his censure upon the practice of many Christians in his time, who complying with Pagans in their language, were wont to call that day by the Heathen name, Diem Mercurii, Mer­curies day, Aug. Enarr. in Ps. 93. in Titul. or as we call it Wednesday. Sed nolumus ut dicunt (saith he) at (que) utinàm corrigantur ut non dicant. This I would not have them speak, and would to God they were corrected that they might not so speak. Melius de ore Christiano ritus loquendi Eccle­siasticus procedit, (so he goeth on) In a Christians mouth Eccle­siasticall language sounds far better then Paganish. So that devout and judicious African.

Neither doth he herein speak of himself. What he there­in wisheth, it is no more then what Scripture it self requi­reth. Those Texts are obvious; may they be but seriously considered. That of God by Moses, Exod. 23. 12. Make ye no mention of the names of other Gods, neither let it be heard out of thy mouth. That other of Joshuah to the people a little before his death: Josh. 23. 7. where he inculcates the same precept be­fore delivered to them by Moses. See (saith he) that ye come not among these Nations (these Idolatrous Nations, to have any familiaritie with them) neither make mention of the name of their Gods. Both expresse Prohibitions, and that not Leviticall, but Morall; and so reaching us, as well as them.

And do they so? what then remains, but that being right­ly informed of the sense and meaning thereof, we should [Page 4] yeeld a ready and conscientious obedience to what is there­in required?

As touching the former, viz: the sense and meaning of this Precept, Cajetan in Exod. [...]3. 13. Expositors will tell us how it hath been mista­ken on both hands. On the right hand by Jews, who from hence interdict their Disciples so much as to pronounce any of the names of the Gentile Gods. On the left hand by others, who restrain this Prohibition onely to the Religious art of swearing. So the vulgar Latine renders it. Per nomen externorum Deorum non jurabitis. You shall not swear by the names of strange Gods. Calv. ad loc. And herein that translation is followed by some or­thodox Commentators. But both these must go for extreams. The former is too large and generall. Dr. Willet ad loc. Should all mention of the names of those Idols be here forbidden, how should the Prophets of God have declaimed, and inveighed against them? The latter too strait. The word in the originall being of a larger extent, [...], Non memorabiti [...], i. e. ye shall not so make mention of them, as to revive, or continue the memorie of them.

Waving and declining both these, we shall finde the truth to lye in the midst between them. Cajet. Simler adloc. The names of Idols must not be mentioned, viz: Mentione honesta, & honorabili; with a favourable, and honourable mention. Mentioned they may be, by way of Historicall narration. Mentioned they ought to be, by way of Detestation, and dislike. Not so by way of approba­tion, and allowance. In this sense Paul forbiddeth the na­ming of those base and sordid lusts, uncleannesse, covetousnesse; [...], Let it not be once named: Ephes. 5. 3. viz: with the least kinde of seeming approbation; not without abhor­rencie, and detestation. And in this sense saith David con­cerning Idoluters, Psal. 16. 4. I will not take up their names into my lips. He would neither do as they did, nor yet honour them so much as to name them. And such a nomination it is which the Lord here prohibits. The names of the Idol Gods must not be mentioned, so as that thereby an honourable memorie of them should be kept alive. This the Lord would have his people by all means to endeavour the abolition of. And to that end he required them where ever they came to destroy [Page 7] all the Monuments of Idolatrie: I, as much as might be to ex­tinguish the verie names of the Idols. The command is ex­presse and full. Deut. 12. 2, 3. Ye shall utterly destroy all the places wherein the Nations which ye shall possesse served their Gods upon the high Mountains, and Hils, and under every green tree. And you shall overthrow their altars, and break their pillars, and burn their groves with fire, and you shall hew down the graven Images of their gods, and destroy the names of them out of that place.] This God ordered them to do. And this accordingly they did. To that end changing the names of Idolatrous places where they came. So Expositors generally give the sense of that place, Numb. 32. 38. Isa. 64. 1. where it is said of Nebo, and Baal-meon, that their names were changed; viz: because they were Idolatrous names, import­ing Idolatrous Nations. Thus did they.

And this president of theirs, grounded upon so cleare a precept, do I here hold forth unto you (right Honourable and Illustrious Senatours) as a pattern for your imitation. You see what names Dayes and Moneths amongst us carrie; and how they are inforced therein to do homage to strange Gods, to heathenish and abominable Idols: So as Christians speaking of the one, are hereafter a sort necessitated to men­tion the other. Whether this mention be such as is there pro­hibited, this onely is the question. But this I shall freely leave to your own impartiall decision. Surely, if an honour­able mention, and such a mention as in it self tends to the keep­ing and continuing of an honourable memorie of those Idols; then it is. In it self (I say). I know it is not so in the intention of the speakers: Who either do not understand what they herein say; (as the vulgar,) or if they do, yet they do in their hearts abominate the giving of the least respect to any of these dunghill dieties. But whether ex natura rei, in the nature of the thing it self, and in the continued familiar appli­cation of these Idolatrous names to Moneths and Dayes, which were at first called upon them in way of honour to those Paganish Idols, there be not somewhat more then be­comes a Christian; at least (I speak tenderly) an [...], a species mali, [...]Thes. 5. 22. an Appearance of evill, which the Apostle willeth all Christians by all means to abstain from, this it [Page 6] is which I freely leave at your Bar, Humbly begging that in case there shall be found any weight in this charge (as I que­stion not but there will be enough to sway the Ballance) that then some effectuall course may be assayed by your wis­doms for the freeing of these Captives from this their Pagan­ish servitude, and the consciences of tender Christians at least from a seeming scruple.

In the way of this motion I cannot but force many Remo­raes to stop the course of it: many pleas, and allegations to render it fruitlesse. Such as they are I shall not refuse to joyne issue with them.

Obj: 1. The first that steppeth forth is the Antiquitie of this kinde of language, which now through long continu­ance pleadeth an unalterable Custome.

Ans: 1. Custome? so it doth, and that of too long con­tinuance. More then time that it should be reformed. 2. But what is humane Custome without, and against divine Law. ‘Con­suetudo sine veritate, quid est nisi vetustas erroris.’Custome without truth, what is it but a mouldy rotten errour, fit for nothing but the dunghill. 3. This plea hath been pleaded at your Bar in some other cases (as viz, in the case of Episcopacie, which layeth claime to a Semper and Ʋbi (que) for 1500 years,) and yet eject­ed. 4: But how ancient so ever this Custome hath been, yet sure we are, Ab initio non fuit fic; from the beginning it was not so.

Obj: 2. But this Custome pleads universalitie, having pre­vailed in all places of the world.

An: 1. Not so. Aug. ubi suprà. Augustine in his time could say, ‘Non in omnibus gentibus ista dicuntur.’ All Nations do not speake af­ter this manner. Multae gentes aliae at (que) alia aliter vocant. Ma­ny Countries give other names to their Dayes, and Moneths. And at this day this Barbarous language is not to be heard a­mongst the Churches in New England. But suppose it, that this peice of Paganismehad overspread the whole Christian world, yet were this no plea for the toleration of it, more then it is for suffering of weeds because they have over-run the whole garden.

Obj: 3. But this is not Tanti, it is not so great an evill, but [Page 7] that it may still be tolerated.

Ans. 1. In the matters of God nothing is to be accoun­ted small or light. 2. If small, surely God would not have been so earnest about it. 3. If light, the sooner and easier remo­ved, and taken away.

Obj. 4. But doth not St. Luke make mention of [...] Acts 17: 19. Areopagus, i e Genev. [...] non est idem quod pa­gus Latine, sed collis, autrupes, locus ve im­mens. Lorinus ad loc Mars-street, or rather Mars-hill (as our New Translation in the 22 verse explaines it,) the place where the Athenians held their chief Court and Senate, bearing the name of Mars the Pagan God of war? And doth not the same pen describe the ship wherein Paul sailed by the signe which it bare, viz: the [...], Castor and Pol­lux, the Paganish Gods of the Sea? Act. 28. 11.

Ans. 1. True, thus the Evangelist writeth, not having any othernames whereby to describe that place, that ship; which we either have, or may have for dayes and moneths: 2. He maketh use of these names onely in an Historicall, and Civill way.

Repl: And so do we, and no otherwaies.

Ans. Truth is, this is all that can be pleaded in way of excuse for this continued practice; but what weight there is in it, let it be seriously and sadly considered.

1. The same plea might the Israelites have taken up and made use of, for the continuing of Idolatrous names to the places where they came, viz, what ever the intention of the imposer was, to them they were onely of Historicall and Civill use. Yet God injoyneth them to take them away, to Destroy the names of those Idols: Engl: N: An­not. in Deut. 12. 3. Deut: 12. 31. viz: by forbearing to name them, as Exod: 23. 13. and putting other names in their stead, (which accordingly sometimes they did) as Numb: 32. 38.

2. The like plea lay against Augustine when he tooke upon him to tax and censure the same custome in his time, desiring the Reformation of it. Christians then made use of those Pa­ganish names onely in an Historicall and Civill way. Yet he thought he had good reason, and just ground to do what he did in corecting that Errour.

3. But (thirdly) are these names indeed so as is preten­ded [Page 8] and alledged, meerly Historicall and Civill.

1. Since we are in the first imposition of them they were not so. Then they carried with them a Religious respect, being imposed by way of honour to those Idols to which they were dedicated. And is not our continued and con­stant practise in the use of the same names, after the same manner, the same Act with theirs? Repl: True, but the In­tention differs. Ans. So might Naamans, in case we shall sup­pose what some and the most conceive, that he did after his cleansing go into the house of Rimmon, 2 Kin. 18. 5.▪ and there bow down with his Master, what his Master did in a religious respect to the Idol, he might do only in a Civil respect to his master, who then leaned upon his hand, as he was wont to do in other places, 2 King 7. 2. upon all occasions: Yet being the same Act, who will plead it to be allowable?

2. The daily use of these names in this way seemeth to be more then barely Historicall or Civill; viz, an Honourable men­tion of them. So we look upon that name which is given to the first day of the week, when it is called the Lords Day, not as meerly Historicall, onely minding us of what was acted upon that day, viz. the resurrection of our Lord, but as al­so carrying with it an Honourable respect unto him to whom that day is dedicated. And is it not so with the names of the Apostles, and other Saints and Martyrs, which have been cal­led upon other dayes? These we look upon as having some what more then barely an Historicall and Civill respect in them, at least as Honourable memorials of those persons to whose memorie those dayes were dedicated. And why not the like in these other dayes, which for the like end had these names at first imposed upon them?

3. However this customarie practise seemeth to be in it self a proper meanes for the continuing and perpetuating the respective memorie of these Barbarous and abominable I­dols, whose verie names God would have destroyed, and themselves not to be mentioned or remembered by Christi­ans without abhorrencie and detestation.

Obj. 5. But age hath worne out the sense and meaning of [Page 9] these Idolatrous names, so as people in using them do not understand what they say.

Ans. 1. It some do not, others do. 2. Those which do not, should be taught to do it. 3. Ignorance in speaking excu­seth no more then Ignorance in acting. Luk. 23 34. Father forgive them, they know not what they do. Some Oaths and Execrations are used by some who know not what they say: yet not excusable.

Obj. 6. But the Reformation hereof, would be looked upon as a precise noveltie, without any precedent.

Ans. 1. Precise, so God in matters of this nature would have his people to be. In all things that I have sayd unto you be ye circumspect, (warie, precise, so Paul presseth it, [...], Walk circumspectly, punctually, precisely, Eph: 5. 15.) and make no mention of the names of other Gods. Exod. 23. 13: 2. For the Noveltie of it, it is but nine dayes wonder, not to be regarded by those who stand in the wayes, and see, and aske for the old way, where is the good way, that they may walke therein. Ie [...]: 6. 16. 3. For President, it cannot truly be sayd to be with­out. To let passe that of yesterday in New-England, Anti­quitie will tell us of a famous Reformation in this particular made by an ancient Bishop of Rome, and that (as it is sayd) at the instance of Constantine the great the first Christian Empe­rour. Pope Sylvester the first of that name (saith my Author) la­bouring to extirpate the memorie of vaine and false Gods, History of an­cient Times. l. 6. c. 6. ordeined that the dayes of the weeke, which before did beare name of the Gods of the Gentiles, and Idolaters, should be otherwise altered and [...] ­ed. For whereas our Sabbath day beares the name of the Sun, Mun­day of the Moone, Tuesday of Mars, Wednsday of Merourie, &c. they were divided to the number of Feriae, or holydayes, and called the first, second, third, fourth, fifth, and sixt feria, after the same manner as the Hebrews had distinguished their dayes by the names of Sabbaths: &c. So he. Thus was this Reformation then undertaken. And for a time it took place and prevailed, as appeares by the language of the Ancients. And to this day it yet obteineth amongst the Ecclesiasticks of the Church of Rome, who in matters Ecclesiasticall still observe the same stile; secundia feria, tertia feria, so: post dominicam; the second, third, fourth day, viz, from the Lords day. And if this language be fittest in divine (as [Page 10] at all hands it is confessed,) why not in Civill matters also?

Obj. 7. But there are greater matters in hand then this.

Ans. 1. There are so. And would to God they did not stick there. O let not that hand prove a mortua manus! May we see them either once done, or in earnest in doing! 2. But while those [...], the neightier things of the Law, or Gospel, are in the eye, let not lighter things be cast behind the back. These things ought you to have done, and not to leave the other undon. Mat: 23. 23. 3. But whether the taking away of Idolatrous monu­ments be so slight a matter, let Scripture be judge. Deut. 12. 2. 3. & aliis. 4. Nay whether in the busines of Reformation these should not be looked at in the first place. Aynsworth Expos▪ in Den. 12. v. 3. In the begin­ning of true Religion (saith one) is Repentance from dead works, Heb: 6. 1. So in constituting of Gods true worship and service, it is a fit method to begin with the abolishing of Idolatrous Monuments. For what agreement hath the Temple of God with Idols? 2 Cor. 6. 16. This is Moses's (or rather Gods) method, (saith the same Author writing upon that 12th. of Deut. verse 3.) And this hath hitherto been your method. Your work of Refor­mation hath begun at the same end, in taking away some, (at least supposed) Relicks of Superstition. And why may not Idolatrous dedication of dayes and moneths come in the number? The Christian dedication of some dayes to the memorie of A­postles, Saints, and Martyrs, you have alreadie by your Autho­ritie made null. And why should all the rest be left undone, an Heathenish dedication to the memorie and honour of abo­minable Idols?

Thus have I ( thrice noble and Illustrious Senatours) freely and plainly represented unto you this so just a greivance. And what now remaines but that I should herein bespeak your zeale for God? Which that I may set an edge upon, I shall onely set before you what God himself sets before his people by way of Evangelicall promise. Zach. 13. 2. It shall come to passe in that day, saith the Lord of hosts, that I will out off the names of the Idols of the Land. Hos. 2. 16. I will take away the names of Baalim out of her mouth, aad they shall be no more remembred by their name. This hath God promised to do for his Church, under the Go­spel, and this he will do. May you have the honour and [Page 11] happinesse to be instrumentall in promoting this designe in this Kingdome. Which in the specified particular you may effect with as great facilitie as your Remembrancer moove it. It is but your Fiat; who will contradict, or oppose it? Not any who either have, or pretend to tender consciences. Having so expresse a precept to aw them, they dare not. Not o­thers, having such precedents, a Prelate and a Prince, both so great, and so good, to go before them, they will not.

Qu. But what names shall be given to the one, and the other?

Ans. Here I shall not take the bouldnesse to prescribe. What names you please, so they be Innocent. But what fitter can there be, then what Scripture it self puts into our mouths? The first, second, third day, or moneth. This was the language both of the old Testament, and new. And why should any be curious in seeking for any other? True it is, the first day of the weeke (so called before, [...], Matth. 28. 1. Mar. 16. 2. 9.) it hath obteined a peculiar denomination; Dies do­minica, The Lords day; so stiled (not without a divine appro­bation) from the Resurrection of Christ upon that day. Let this Queen, this Ladie, and Mistresse, this cheif of dayes retaine her own stile. In the mean time, if the other dayes as hand-maids in reference to her, beare onely these simple notes of distin­ction (as before they did in reference to the Sabboth) it will be an honour to her, and no injurie to them. In like manner for Moneths. What need they say other names then their nu­mer all distinctions? These content some of them. September the seventh Moneth, October the eight, November the ninth, December the tenth. And why not the rest?

Obj. But the Jews and others names for their moneths?

Ans. Dr. Willet in Exod. c. 12. q 4. &c. 13. q 4. True, they had so, at least for some of them. And that not onely after their return from Captivitie (as Paulus▪ Bu­gensis, Pererius, Calvin, and our Goodwin would have it,) but before also. Goodwin: Mo­ses & Aaron. li. 3. cap. 1. In their returne from Babylon (as it is hard to come out of Babylon, & not to retaine something of Babylon) they brought diverse Chald [...]e or Persian names along with them, by which afterwards they called their Moneths.

These we shall meet with in the books writen after the [Page 12] captivity, Canonical, and Apocriphal. But besides these they had other Hebrew names, some of which we are sure were in use before. English New Annotat. in 1 King. 6. 1. Of them our English new Annot: reckons up 6: viz, Abib their first Moneth, answearing to part of our March and A­prill; at which time they began their yeare about the Spring Equinoctiall, as we do ours. Exod: 12. 2. and 13. 4. Their second, Zif: 1. King. 6. 1. Their seventh Ethanim. 1 King. 8. 2. Their eight, Bul, 1 King. 6. 38: Their ninth Chisle [...], Zach: 1. 1. Nehe: 1. 1. Their eleventh Sebat, Zach: 1. 7. He­brew names all, (saith the Note, though others question some of them.) Vid. Dr. willet ubi suprà. And these we may look upon not meerly as Appel­latives (as the aforesaid Authors would have it) describing and setting forth the properties of those severall seasons, but as proper names given to those Moneths for distinctions sake. Now if it shall be thought expedient to give the like names to Moneths amongst us, Thamuz mensis quartus, â Tammuz Idolo spurcissimo, cui eo mense festum celebrebatur. Ezek. 8. 14. Vid. Iun. ad loc. so they may be as inoffensive in their signification, as those names were, I shall be far from quar­relling it. Those Hebrew names I meane. As for the other, there are some of them that stand too like some of ours, see­ming to carrie with them an Idolatrous tang. But for the He­brew names, we shall find them Innocent: All taken from some naturall properties in those Moneths: as Abib, which signifieth Spica, or arista virens, a green eare of Corne, Levi: 2. 14. Spica tenera, Buxtorf. lexi [...]. because in that Moneth with them their Barlie began to be eared, Exod: 9. 31. So Zif, signifying Brightnesse or Beau­tie; because then their plants were in their cheife splendour, and began to be beautified with buds and blossomes. E­thanim, Ripenesse or strength, Buxtorf. ibid. because fruits were then brought to their full maturitie. Bul, fading, because then began the fall of the leafe. New Annotat. ubi supra. Chislen, variable, or tempostuous; So is the weather in that Moneth. Sebat, a dry stick, or staffe, because such are the trees in that Moneth, seare and drie. Such were those names, each yeelding a naturall reason for its impo­sition. Now shall the like names be imposed upon Moneths (and Dayes too) with us, they shall never set an edge upon my teeth in the pronunciation of them.

But this Circumstance, together with the substance of the Motion it self, I shall humblie leave at the door of your great [Page 13] Synedrion. Where if amongst the croud of many other Moti­ons and Petitions of like nature it chance to be smothered, and dye, yet shall I have what to me will be an aboundant re­compence for my paper, ink, and time; ‘ Liberavi animam;’ In discharging of my duty to God and you; I have freed my own soule, and shall pray for Yours, resting