Calendar-Reformation. OR, AN HUMBLE address To the Right honourable the LORDS and COMMONS Assembled in PARLIAMENT, Touching days and months, that they may be taught to speak such a language as may become the mouth of a Christian. By I. B. Exod. 23. 13. Make no mention of the name of other Gods, neither let it be heard out of thy mouth. Melius de ore Christiano ritus loquendi Ecclesiasticus procedit, quàm Peganicus. August. Enarrat. Psal. 93. in T●ulum. LONDON: Printed by Francis Neile. 1648. CALENDAR-REFORMATION: OR, An humble Address to the Right honourable the LORDS and COMMONS Assembled in Parliament, Touching days and months, that they may be taught to speak such a language as may become the mouth of a Christian. Right honourable, and ever honoured Peers and Patriots: AMongst other passages in Your late solemn Covenant (which I wish may be engraven upon the tables of Your hearts, and had in everlasting remembrance) you have engaged yourselves 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 denied, somewhat hath already been done. Organs and Copes, with some other utensils and Ceremonies have been taken away from cathedral, and parochial 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 quarrel not. I rather wish that the like zeal were showed in and upon some other particulars. And amongst other, that whilst the walls and windows in our Oratories are not suffered to wear aught that looketh like a Romish dress; the days in our weeks, and months in our years might not be permitted to wear a Paganish livery. 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 celestial Planets the Sun and the Moon, to whose special 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 a 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 b Versteg. ibid. Mars (saith one), as their c Camb. Brit. de Saxonibus. Mercury (saith another). Thursday from d Versteg. ibid. Thor, or e Cambd. Brit. de Danes. Thur, the Idol of the Danes, and Suedians. Friday from Friga, or Frea, a Saxon Idol, the same with f Cambd. Venus (say some); an g Verstegan. Herm●phrodite (say others), representing both sexes, both a God, and a goddess. Saturday from the Roman Saturnus (so the vulgar), or rather from the Saxon h Verstegan. Seater, another Idol in high veneration amongst them. To these goodly deities were the days 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 months of the year, how do divers of them yet wear the like Recognizance? January so called from the two faced deity Janus. Ad●ian Junius 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 month they were wont to sacrifice. March from Mars, the God of war. May from Maya, Mercury's mother. June from the goddess Juno. July from Julius Caesar; August from Augustus. Thus did paganism impose these names; And we as if we were their children not only by propagation, but Religion, do still retain them. And this it is (right Honourable) which I here take the boldness to represent unto You, who only have the power to redress this long continued evil. Neither am I the first that have taken up this complaint. I find one (no Puritan I am sure) a Roman Catholic, and otherwise superstitious enough, who complaining how the five ordinary days in the week (as they call them) had among the vulgar laics 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 questionless 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 days, to the end that all memory of the Gentiles Gods might be lost amongst us. So he. And therein he hath said no more than 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, Mercury's day, Aug. Enarr. in Ps. 93. in Titul. or as we call it Wednesday. Sed nolumus ut dicunt (saith he) atque 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 ecclesiastical language sounds far better than Paganish. So that devout and judicious African. Neither doth he herein speak of himself. What he therein wisheth, it is no more than what Scripture itself 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 familiarity with them) neither make mention of the name of their Gods. Both express Prohibitions, and that not levitical, but moral; 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 yield 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 only to the Religious art of swearing. So the vulgar Latin 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 extremes. The former is too large and general. 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 straight. The word in the original being of a larger extent, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Non memorabiti●, i. e. ye shall not so make mention of them, as to revive, or continue the memory of them. Waving and declining both these, we shall find the truth to lie 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 historical 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, uncleanness, covetousness; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Let it not be once named: Ephes. 5. 3. viz: with the least kind of seeming approbation; not without abhorrency, 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 memory 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 idolatry: I, as much as might be to extinguish the very names of the Idols. The command is express and full. Deut. 12. 2, 3. Ye shall utterly destroy all the places wherein the Nations which ye shall possess served their Gods upon the high Mountains, and hills, 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 precedent of theirs, grounded upon so clear a precept, do I here hold forth unto you (right Honourable and Illustrious senators) as a pattern for your imitation. You see what names days and months amongst us carry; and how they are enforced 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 only is the question. But this I shall freely leave to your own impartial decision. Surely, if an honourable mention, and such a mention as in itself tends to the keeping and continuing of an honourable memory of those Idols; then it is. In itself (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 deities. But whether ex natura rei, in the nature of the thing itself, and in the continued familiar application of these Idolatrous names to months and days, which were at first called upon them in way of honour to those Paganish Idols, there be not somewhat more than becomes a Christian; at least (I speak tenderly) an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a species mali, ●Thes. 5. 22. an Appearance of evil, 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 balance) that then some effectual 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 fruitless. Such as they are I shall not refuse to join issue with them. Obj: 1. The first that steppeth forth is the antiquity of this kind of language, which now through long continuance pleadeth an unalterable custom. Ans: 1. Custom? so it doth, and that of too long continuance. More than time that it should be reformed. 2. But what is human custom without, and against divine Law. Consuetudo sine veritate, quid est nisi vetustas erroris. custom without truth, what is it but a mouldy rotten error, 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 episcopacy, which layeth claim to a Semper and Vbique for 1500 years,) and yet ejected. 4: But how ancient so ever this custom hath been, yet sure we are, Ab initio non fuit sic; from the beginning it was not so. Obj: 2. But this custom pleads universality, 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 speak after this manner. Multae gentes aliae atque alia aliter vocant. Many Countries give other names to their days, and months. And at this day this Barbarous language is not to be heard amongst the Churches in New England. But suppose it, that this piece of Paganismehad overspread the whole Christian world, yet were this no plea for the toleration of it, more than it is for suffering of weeds because they have overrun the whole garden. Obj: 3. But this is not Tanti, it is not so great an evil, 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Acts 17: 19 Ariopaguses, i. e * Genev. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} non est idem quod pagus Latin, sed collis, autrupes, locus ve immense. Lorinus ad loc Mars-street, or rather Mars-hill (as our New Translation in the 22 verse explains 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 sign which it bare, viz: the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 days and months: 2. He maketh use of these names only in an historical, and civil way. Repl: And so do we, and no otherways. 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 only of historical and civil use. Yet God enjoineth 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 took upon him to tax and censure the same custom in his time, desiring the Reformation of it. Christians then made use of those Paganish names only in an historical and civil way. Yet he thought he had good reason, and just ground to do what he did in corecting that error. 3. But (thirdly) are these names indeed so as is pretended and alleged, merely historical and civil. 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 practice 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 Naaman's, 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 historical or civil; 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 Lord's Day, not as merely historical, only 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 days? These we look upon as having some what more then barely an historical and civil respect in them, at least as Honourable memorials of those persons to whose memory those days were dedicated. And why not the like in these other days, which for the like end had these names at first imposed upon them? 3. However this customary practice seemeth to be in itself a proper means for the continuing and perpetuating the respective memory of these Barbarous and abominable Idols, whose very names God would have destroyed, and themselves not to be mentioned or remembered by Christians without abhorrency and detestation. Obj. 5. But age hath worn 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 than 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 novelty, 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 said unto you be ye circumspect, (Wary, precise, so Paul presseth it, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Walk circumspectly, punctually, precisely, Eph: 5. 15.) and make no mention of the names of other Gods. Exod. 23. 13: 2. For the novelty of it, it is but nine days' wonder, not to be regarded by those who stand in the ways, and see, and ask for the old way, where is the good way, that they may walk therein. Ie●: 6. 16. 3. For precedent, it cannot truly be said to be without. To let pass that of yesterday in New-England, antiquity will tell us of a famous Reformation in this particular made by an ancient Bishop of Rome, and that (as it is said) at the instance of Constantine the great the first Christian Emperor. Pope Sylvester the first of that name (saith my Author) labouring to extirpate the memory of vain and false Gods, History of ancient Times. l. 6. c. 6. ordained that the days of the week, which before did bear name of the Gods of the Gentiles, and Idolaters, should be otherwise altered and ●●●●●ed. For whereas our Sabbath day bears the name of the Sun, Monday of the moon, Tuesday of Mars, Wednsday of Merourie, &c. they were divided to the number of Feriae, or holidays, and called the first, second, third, fourth, fifth, and sixt feria, after the same manner as the Hebrews had distinguished their days by the names of Sabbaths: &c. So he. Thus was this Reformation then undertaken. And for a time it took place and prevailed, as appears by the language of the Ancients. And to this day it yet obtaineth amongst the ecclesiastics of the Church of Rome, who in matters ecclesiastical still observe the same stile; secundia feria, tertia feria, so: post dominicam; the second, third, fourth day, viz, from the Lord's day. And if this language be fittest in divine (as at all hands it is confessed,) why not in civil 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 undone. 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 business 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 God's 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' (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) relics of Superstition. And why may not Idolatrous dedication of days and months come in the number? The Christian dedication of some days to the memory of Apostles, Saints, and Martyrs, you have already by your authority made null. And why should all the rest be left undone, an Heathenish dedication to the memory and honour of abominable Idols? Thus have I (thrice noble and Illustrious senators) freely and plainly represented unto you this so just a grievance. And what now remains but that I should herein bespeak your zeal for God? Which that I may set an edge upon, I shall only set before you what God himself sets before his people by way of Evangelical promise. Zach. 13. 2. It shall come to pass 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, and they shall be no more remembered 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 happiness to be instrumental in promoting this design in this kingdom. Which in the specified particular you may effect with as great facility as your Remembrancer move it. It is but your Fiat; who will contradict, or oppose it? Not any who either have, or pretend to tender consciences. Having so express a precept to awe 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 boldness to prescribe. What names you please, so they be Innocent. But what fitter can there be, than what Scripture itself puts into our mouths? The first, second, third day, or month. 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 week (so called before, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Matth. 28. 1. Mar. 16. 2. 9) it hath obtained a peculiar denomination; Dies dominica, The Lord's day; so styled (not without a divine approbation) from the Resurrection of Christ upon that day. Let this Queen, this Lady, and Mistress, this chief of days retain her own stile. In the mean time, if the other days as handmaids in reference to her, bear only these simple notes of distinction (as before they did in reference to the Sabbath) it will be an honour to her, and no injury to them. In like manner for months. What need they say other names then their number all distinctions? These content some of them. September the seventh month, October the eight, November the ninth, December the tenth. And why not the rest? Obj. But the Jews and others names for their months? 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 only after their return from captivity (as Paulus▪ Bugensis, Pererius, Calvin, and our Goodwin would have it,) but before also. Goodwin: Moses & Aaron. li. 3. cap. 1. In their return from Babylon (as it is hard to come out of Babylon, & not to retain something of Babylon) they brought diverse Chald●e or Persian names along with them, by which afterwards they called their months. These we shall meet with in the books written after the captivity, Canonical, and apocryphal. 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 month, answering to part of our March and April; at which time they began their year about the Spring equinoctial, 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, bull, 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 merely as Appellatives (as the aforesaid Authors would have it) describing and setting forth the properties of those several seasons, but as proper names given to those months for distinctions sake. Now if it shall be thought expedient to give the like names to months 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 mean. As for the other, there are some of them that stand too like some of ours, seeming to carry with them an Idolatrous tang. But for the Hebrew names, we shall find them Innocent: All taken from some natural properties in those months: as Abib, which signifieth Spica, or arista virens, a green ear of corn, Levi: 2. 14. Spica tenera, Buxtorf. lexi●. because in that month with them their barley began to be eared, Exod: 9 31. So Zif, signifying brightness or beauty; because than their plants were in their chief splendour, and began to be beautified with buds and blossoms. Ethanim, ripeness or strength, Buxtorf. ibid. because fruits were then brought to their full maturity. bull, fading, because then began the fall of the leaf. New Annotat. ubi supra. Chislen, variable, or tempostuous; So is the weather in that month. Sebat, a dry stick, or staff, because such are the trees in that month, fear and dry. Such were those names, each yielding a natural reason for its imposition. Now shall the like names be imposed upon months (and days 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 itself, I shall humbly leave at the door of your great Synedrion. Where if amongst the crowd of many other Motions and Petitions of like nature it chance to be smothered, and die, yet shall I have what to me will be an abundant recompense for my paper, ink, and time; Liberavi animam; In discharging of my duty to God and you; I have freed my own soul, and shall pray for Yours, resting Your unworthy Remembrancer content to be of no name; so as months and days may be freed from Idolatrous names. FINIS. Imprimatur Joseph Caryl. March 10th. 1647.