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.

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 theirVerſteg. ibid. Mars (ſaith one), as their Camb. Brit. de Saxonibus. Mercurie (ſaith another). Thurſday fromVerſteg. ibid. Thor, orCambd. Brit. de Danis. Thur, the Idol of the Danes, and Suedians. Friday from Friga, or Frea, a Saxon Idol, the ſame withCambd. Venus (ſay ſome); anVerſtegan. 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 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 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, 〈 in non-Latin alphabet 〉 , 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; 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , a ſpecies mali, • Theſ. 5. 22. an Appearance of evill, which the Apoſtle willeth all Chriſtians by all means to abſtain from, this it 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 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 〈 in non-Latin alphabet 〉 Acts 17: 19. Areopagus, i e Genev. 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , 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 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 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, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , 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 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, 〈 in non-Latin alphabet 〉 , 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 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 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