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idolatrous practices of the nations, in the midst of whom they dwelt, but were enjoined to be circumspect in all things that the Lord commanded; and even, to make no mention of the name of other Gods, neither to let it be heard out of their mouth. This injunction was not relative to any legal or typical rites, external ceremonies, or institutions of the law, peculiar to the Jewish nation, but was a perpetual command and standing ordinance, respecting the honour of the One Almighty Being, the same yesterday, to-day, and for ever; and as such ought to be regarded by us, and by all the generations of those who with the heart believe, as well as with the tongue confess, "that the Lord he is God," and that "there is none else beside Him;" who hath declared, “I am the Lord; that is my name; and my glory will I not give to another, neither my praise to graven images."

Convinced of this great and everlasting truth, both by the testimony of the Holy Scripture, and the manifestation of that divine principle, which leads those who are faithful to its teachings, from all that would dishonour the name of God, either in word or deed, our ancient friends were conscientiously concerned to refrain from the use of those names of months and days, which had been ascribed by way of honour to the idols of the heathen, and in conformity to their false worships: this concern rested upon them, from a firm persuasion, that the glorious gospel day and time was come, wherein the Lord was fulfilling his covenant with Israel, viz. "I will take away the names of Baalim out of his mouth, and they shall no more be remembered by their

And that you may the more clearly discern the importance of that Christian testimony borne by our predecessors in this case, we recommend what follows to your serious consideration: viz.

A brief account of the origin of the names of some months of the

This word Baalim, being the plural number of Baal, signifying Lord, has relation to the names of divers idols of the heathen worshipped in several places.

5 Hos. ii. 17.

year, and of all the days of the week, now customarily and commonly used.

I. January was so called from Janus, an ancient king of Italy, whom heathenish superstition had deified, to whom a temple was built, and this month dedicated.

II. February was so called from Februa, a word denoting purgation by sacrifices; it being usual in this month for the priests of the heathen god Pan to offer sacrifices, and perform certain rites; conducing, as was supposed, to the cleansing or purgation of the people.

III. March was so denominated from Mars, feigned to be the god of war, whom Romulus, founder of the Roman empire, pretended to be his father.

IV. April is generally supposed to derive its name from the Greek appellation of Venus, an imaginary goddess worshipped by the Romans.

V. May is said to have been so called from Maia the mother of Mercury, another of their pretended ethnic deities, to whom in this month they paid their devotions.

VI. June is said to take its name from Juno, one of the supposed goddesses of the heathen.

VII. July, so called from Julius Cæsar, one of the Roman emperors, who gave his own name to this month, which before was called Quintilis, or the Fifth.

VIII. August, so named in honour of Augustus Cæsar, another of the Roman emperors. This month was before called Sextilis, or the Sixth.1

The other four months, namely, September, October, November, and December, still retain their numerical Latin names; which, according to the late regulation of the calendar, will for the future be improperly applied. However, from the continued use of them hitherto, as well as from the practice of the Jews before the Babylonish captivity, it seemeth highly probable, that the method of distinguishing the months by their numerical order only, was the most ancient, as it is the most plain, simple, and rational.

Vid. the Scriptures to the time of Ezra.

As the idolatrous Romans thus gave names to several of the months in honour of their pretended deities: so the like idolatry prevailing among our Saxon ancestors, induced them to call the days of the week by the name of the idol, which on that day they peculiarly worshipped. Hence

The First day of the week was by them called Sunday, from their customary adoration of the Sun upon that day.

The Second day of the week they called Monday, from their usual custom of worshipping the Moon on that day.

The Third day of the week they named Tuesday, in honour of one of their idols called Tuisco.

The Fourth day of the week was called Wednesday, from the appellation of Woden, another of their idols.

The Fifth day of the week was called Thursday, from the name of an idol called Thor, to whom they paid their devotions upon that day. The Sixth day of the week was termed Friday, from the name of Friga, an imaginary goddess by them worshipped.

The Seventh day they stiled Saturday, as is supposed from Saturn, or Seater, by them then worshipped. 1

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In the ages of popish superstition, not only the use of such heathenish names and customs was indulged, but also other unsound and unscriptural practices in religion were invented and introduced. For when the profession of the Christian religion became national, multitudes of the heathen priests, whose interest lay in the performance of rites, ceremonies, and sacrifices, embraced prevailing Christianity with selfish views; and laboured early, with too much success, to find employment for themselves, by imposing on the people a new set of ceremonies and sacrifices, bearing some resemblance to those, which in their former state of heathenism they had been accustomed to. From this corrupt source sprang the popish sacrifice of the mass, the celebration of which, at particular times, and on particular occasions, gave rise to the vulgar names of Michaelmas, Martinmas, Christmas, and the like.

1 Vid. Verstegan, and Sheringham.

Seeing therefore that these appellations and names of days, months, and times, are of an idolatrous or superstitious original, contrary to the divine command, the practice of good and holy men in former ages, and repugnant to the Christian testimony borne by our faithful friends and predecessors in the truth, for the sake of which they patiently endured many revilings; let neither the reproach of singularity, nor the specious reasonings of such as would evade the cross of Christ, turn you aside from the simplicity of the gospel; nor discourage you from keeping to the language of truth, in denominating the months and days according to the plain and scriptural way of expression: thereby following the example of our worthy elders, and coming up in a noble and honourable testimony against these, and all other remains of idolatry and superstition.

From the Meeting of Sufferings in London,

the sixth day of the Seventh Month, 1751.

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General advice.

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security of

LIBERALITY AND BENEVOLENCE.

It is desired that such among friends as are endowed with plenty of outward substance, be timely and tenderly advised to do good therewith, in their day and generation, especially with regard to the poor; that the tokens of your charity may be good precedents to generations 1696. P. E.

to come.

Let the rich remember the poor, and do good in their life-time; and, Care as to the if they make any settlement for the use of the poor, take advice and counsel, that friends may not be deprived of their charity; but that it may be firm, and according to law. 1696.

charitable bequests.

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Times of

scarcity and sickness.

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Personal moderation in connexion

recommended.

We find ourselves at this time engaged to request that friends in any part of this kingdom, or other places, where provisions and the necessaries of life are dear and scarce, or sickness doth remarkably afflict, would, in proportion to such scarcity and affliction, exert their charitable assistance to the poor; which is our Christian duty, as stewards of the many mercies wherewith the Lord has intrusted us. 1729. P. E.

"Let your moderation be known unto all men." Warn those that are rich in this world, that they apply not the blessings of God to the with charity, indulging of their appetites in pleasure and vanity; but that they be ready to do good, and to communicate to the relief of those who are in necessity. The principal, if not only satisfaction, a man of a truly Christian disposition can have in affluence and the increase of the things of this world, must arise from the greater opportunities put into