“The most ancient Germans being pagans, and having appropriated their first day of the week to the peculiar adoration of the sun, whereof that day doth yet in our English tongue retain the name of Sunday, and appropriated the next day unto it unto the especial adoration of the moon, whereof it yet retaineth with us, the name of Monday; they ordained the next day to these most heavenly planets to the particular adoration of their great reputed god, Tuisco, whereof we do yet retain in our language the name of Tuesday.”[535] The same author thus speaks concerning the idols of our Saxon ancestors:— “Of these, though they had many, yet seven among the rest they especially appropriated unto the seven days of the week.... Unto the day dedicated unto the especial adoration of the idol of the sun, they gave the name of Sunday, as much as to say the sun’s day or the day of the sun. This idol was placed in a temple, and there adored and sacrificed unto, for that they believed that the sun in the firmament did with or in this idol correspond and co-operate.”[536] Jennings makes this adoration of the sun more ancient than the deliverance of Israel from Egypt. For, in speaking of the time of that deliverance, he speaks of the Gentiles as, “The idolatrous nations who in honor to their chief god, the sun, began their day at his rising.”[537] He represents them also as setting apart Sunday in honor of the same object of adoration:— “The day which the heathens in general consecrated to the worship and honor of their chief god, the sun, which, according to our computation, was the first day of the week.”[538] The _North British Review_ thus defends the introduction of this ancient heathen festival into the Christian church:— “That very day was the Sunday of their heathen neighbors and respective countrymen; and patriotism gladly united with expediency in making it at once their Lord’s day and their Sabbath.... If the authority of the church is to be ignored altogether by Protestants, there is no matter; because opportunity and common expediency are surely argument enough for so ceremonial a change as the mere day of the week for the observance of the rest and holy convocation of the Jewish Sabbath. That primitive church, in fact, was shut up to the adoption of the Sunday, until it became established and supreme, when it was too late to make another alteration; and it was no irreverent nor undelightful thing to adopt it, inasmuch as the first day of the week was their own high day at any rate; so that their compliance and civility were rewarded by the redoubled sanctity of their quiet festival.”[539]