And if we shall take it literally what _Moses_ described popularly, this was also the constitution of the first day. For when it was evening unto one longitude, it was morning unto another; when night unto one, day unto another. And therefore that question, whether our Saviour shall come again in the twilight (as is conceived he arose) or whether he shall come upon us in the night, according to the comparison of a thief, or the _Jewish_ tradition, that he will come about the time of their departure out of _Ãgypt_, when they eat the Passover, and the Angel passed by the doors of their houses; this Quere I say needeth not further dispute. For if the earth be almost every where inhabited, and his coming (as Divinity affirmed) must needs be unto all; then must the time of his appearance be both in the day and night. For if unto _Jerusalem_, or what part of the world soever he shall appear in the night, at the same time unto the _Antipodes_, it must be day; if twilight unto them, broad day unto the _Indians_; if noon unto them, yet night unto the _Americans_: and so with variety according unto various habitations, or different positions of the Sphere, as will be easily conceived by those who understand the affections of different habitations, and the conditions of _Antæci_, _Periæci_, and _Antipodes_. And so although he appear in the night, yet may the day of Judgement or Dooms-day well retain that name; for that implieth one revolution of the Sun, which maketh the day and night, and that one natural day. [SN: ÎÏ ÏθήμεÏον] And yet to speak strictly, if (as the Apostle affirmeth) we shall be changed in the twinckling of an eye (and as the Schools determine) the destruction of the world shall not be successive but in an instant; we cannot properly apply thereto the usual distinctions of time; called that twelve hours, which admits not the parts thereof, or use at all the name of time, when the nature thereof shall perish.
But if the enquiry be made unto a particular place, and the question determined unto some certain Meridian; as namely, unto _Mesopotamia_ wherein the seat of paradice is presumed, the Query becomes more reasonable, and is indeed in nature also determinable. Yet positively to define that season, there is no slender difficulty; for some contend that it began in the Spring; as (beside _Eusebius_, _Ambrose_, _Bede_, and _Theodoret_) some few years past _Henrico Philippi_ in his Chronology of the Scripture. Others are altogether for Autumn; and from hence do our Chronologers commence their compute; as may be observed in _Helvicus_, _Jo. Scaliger_, _Calvisius_, and _Petavius_.