to the Eleven as they sat at Meat Mark 16. 14. agrees therewith it was as they sat at Meat And to what he offers p. 19. from Luke 24. 36. 42. and John 20. 19. our Lords appearing to the Disciples at Jerusalem and saying peace be unto you So Mark 16. 14 15 16. I answer this Salutation of Peace be unto you or such like is frequent in the Scriptures and must be strangely and strongly forced to speak any thing of instituting the First day The Resurrection was and is a great Truth and necessary to be known and assured and yet the Disciples were unbelieving of it notwithstanding all that Christ told them before his Death Mark 9. 31. That he should be delivered into the hands of Men and be killed and after that rise the third day as Mark 10. 33 34. Luke 24. 7 c. And his Resurrection was proved to them by several Witnesses Luke 24. 10. whose words seemed to them as Idle tales v. 11. and the Lord himself upbraides them for their hardness of heart because they believed not them who had seen him after he was risen Mark 16. 14. So it became necessary if I may so say for the Lord to give full and undeniable Evidence of the Truth of his Resurrection by his Personal appearing to the Eleven upon the very day thereof as he did as they sat at Meat Mark 16. 14. that there might be no room left for any doubt of his being actually risen from the Dead A Truth upon which the whole Doctrine of the Gospel did and does eminently depend and this I think is a fair account of our Lords appearing to the Disciples at Jerusalem But that this did alter the Seventh or appoint the First day for a Sabbath I find not but seems all dark Conjecture without any warrant from the Scriptures And yet the Doctor p. 20. says all which being put together seems to him very like the Celebration if not the Consecration of a Christian Sabbath or day of Holy Rest and Religious Service I fully acknowledge that all that was spoken by our Lord as well before as after his Resurrection was Spiritual and Heavenly upon all the Sabbaths he kept as his Custom was and at all other times before and after his Resurrection but yet that that which the Doctor allows as it seems to me as providential and not upon a Sabbatical account should alter the Seventh day or institute the First I see not And we do not read the Lord blaming his Disciples for resting upon the Sabbath day or for travelling upon the First but for their not believing his Resurrection So as the Seventh-day-Sabbath by all the Doctor has yet offered seems not hurt From John 20. 26. After eight days Christ appeared to the Disciples and Thomas with them Christ had appeared to the Eleven Disciples at Evening upon the day of his Resurrection as they sat at Meat Mark 16. 14. which was the First day of the Week John 20. 19. when they were assembled for fear of the Jews but Thomas not being there John 20. 24. would not believe unless he should thrust his hand into his side ver 25. And after eight days Christ appeared to the disciples and Thomas with them John 20. 26. and saith to Thomas reach hither thy hand and thrist it into my side and be not faithless but believing ver 27. which was an admirable Condescension of our Lord to cure his and all others unbelief Those Words after eight Days the Doctor thinks was that day seven-night c. The Cavil for so the Doctor calls it he says is so weak that he is sorry to see it p. 20. And then takes great pains to prove That after eight days as we commonly speak in English on that day seven-night is the next First day after the Resurrection I have perused the Enquiry p. 50. 51. that after eight days is not that day seven-night and I neither discern it to be a Cavil nor so weak as the Doctor represents it but that after eight days may be as it seems to me the second or third day seven-night after the Resurrection In Matth. 26. 2 6 14 16 17. after two days was the passover seems to be meant after two days exclusively i. e. excluding the day on which that was said Rev. 11. 11. After three days and an half about the two witnesses the spirit of life from God entred into them and they stood upon their feet is understood as I think with Reason after not two but three Days or Years and an half expired God will revive them and restore them to his Service and 't is same Greek word for after here as John 20. 26. So after eight days may not include the day wherein 't was spoken and so may be the second or third day seven-night after And I do not know that ever I heard much less do we commonly so speak that after eight days is that day seven-night after or that after eight days does include the day wherein it is so said for one of the eighth days and if it did include it yet after eighth seems to be the ninth and that in John 20. 26. was also spoken in the Evening i. e. near the end of that day As for what the Doctor offers that after eight days must be that day seven night because Christs rising the third day is said in Mark 8. 31. to be after three days I say the Crucifixion was upon the sixth day the Resurrection upon the first Day of the next Week which does explain what is meant by after three days Mark 8. 31. that is after part of the Sixth day the whole seventh Day and part of the First day Now when after three days is so explained in divers Scriptures to be the third day it may not follow that after eight Days which is no where that I know so explained must include the Day spoken in and exclude the day after the Eighth And that the Resurrection was upon the third day I think there is enough offered in the Enquiry see Matth 6. 21 17. 23 20. 19 27. 64. Mark 9. 31. 10. 34. The words of our Lord The Son of Man shall rise again the third day Luke 9. 22 13. 32 18. 33 24. 7 21. 46. 1 Cor. 15. 4. He rose again the third day so as the Resurrection was on the third Day and the words after three Days are fully explained to be the third Day or in on or upon the third Day and the first of these three Days is expresly included And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after sometimes signifies in and Mark 8. 31. rendred in three Days answers that Objection and the Enemies Matth. 27. 64. desired Pilate that the Sepulchre might be secured untill the third Day that is till the third Day is come not till after the third Day is past and so the Enemies understood the Resurrection would be in or on the
Preacher And it seems if it were not written incautelously to be highly blamable In which Expressions of Holding forth with others afterward which refer to Spiritual Praying and Praising as this does to Preaching the Gospel The Doctor goes in bad company and I doubt highly gratifies them whilst he writes so agreeably to their Language Which words of the Doctor however written with some seeming softness are a very ill Bleat if they were meant which I hope they were not as they are commonly understood by all good and bad Men that I know And in further Reply to the Doctor 's from Acts 20. 7. I refer to what is in the Enquiry p. 55. 56 57 58. And admitting that one there is one day and that one day the First day of the Week and that the Disciples there came to gether to break Bread and admitting that breaking of Bread was the Lords Supper and the Assembly there to be a Christian Assembly as it was yet supposing the day as before does not begin at mid-night but in the Evening as I think it certainly doth and supposing Paul as his manner was Acts 17. 2. as before preached on the Sabbath every Sabbath Acts 18. 4. Acts 16. 30. and that to Jews and Gentiles Acts 13. 14 42 c. which cannot be denied and supposing that what we have in the Prophets reproving Israel for prophaning or polluting as Esai 56. 2 4 6. Esai 58. 13 c. the Sabbath or any part thereof to be generally expressed by their refusing to keep the Sabbath and supposing what we have in the New-Testament about our Lords custom of keeping the Sabbath to be briefly expressed by his going into the Synagogue on the Sabbath and as preaching does comprehend and include all the rest that was requisite to the perfect keeping the Sabbath as it certainly did or else we should have read it there objected against him which we do not find and supposing the like of the Apostles in their measure in the Acts c. about their keeping Sabbath I think any Man may reasonably suppose that Paul who kept every Sabbath as before had kept the Sabbath Acts 20. 7. And that when the Seventh day was over Paul and the Disciples met that Evening that is the Evening of the First day being ready to depart on the Morning which Evening his readiness to depart on the morrow seems to imply which the Doctor p. 31. thinks a pleasant shift which seems a plain and true Fact for Paul there continued his Speech till mid-night ver 7 8. And when he had recovered Eutichus and broken bread and eaten and tarried a long while till break of day Paul did depart accordingly Acts 20. 7 11. And I know none has yet imagined that Paul and the Christians kept two Sabbath days in one Week So as supposing the Doctor 's mid-night-day mistaken as I think it is and supposing the First day to begin in the Evening which I think it did and does And supposing Paul's manner was to preach every Sabbath in the Synagogue Acts 13. 14 42. Acts 16. 30. Acts 18. 4. which he certainly did and supposing that Paul s preaching in the Synagogue did comprehend his conscientious observing the whole Sabbath day then instead of a President for the first Day as the Doctor would make it putting all those places in the Acts together it seems a President for keeping the Seventh-day Sabbath and the breaking Bread and Paul's preaching to the Disciples there that Evening till mid-night to be both after the Sabbath kept and ended and his travelling the next Morning Acts 20. 11. if it were as it seems the Morning of the First day after the Sabbath was over makes it that he did not keep the First day but travelled upon it So supposing as before the breaking of Bread imports the Lords Supper which the Disciples came together for upon the First day of the Week that might very well succeed Paul's and their keeping the Sabbath before upon the Evening of which First day the Converted might come together to receive the Lords Supper together when they were distinguished from the rest of the Assembly as is usual in our Assemblys to this day to whom Paul preached Christ upon the Sabbath day before and departed in the Morning read and judge and this is the clear Evidence which the Doctor says he has from Acts 20. 7. And the Doctor thinks I am not in earnest and calls it trifling and shifting which are hard Words to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one day of the Week from which I see no inconvenience when he renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one which signifies one yet was the First day Gen. 1. 5. and when he himself renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one p. 42 and when it is agreed that tho' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies one which no Grammarian can deny yet that one was the First day and so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 7. I think may be meant the First day of the Week tho' the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one be rendred one Scores of times in the New-Testament I pass by the Doctor 's case of a Horse bought for five Pounds and paid by five Pounds of Candles c. because I have no mind to that way of arguing by telling old Tales p. 32. he goes over again the case of the Passover the days of Crucifixion and Resurrection and Acts 20. 7. to all which before and p. 33. the case of Abel Enoch Noah and Abraham and from thence till Israel's coming out of Aegypt he says I bring no other proof for their keeping the Sabbath but Exod. 5. 4 5. And if he mean that I bring no other Proof but one Scripture Proof that seems somewhat hardly meant And he may find in the Enquiry and here before other Proofs besides Exod. 5. 4 5. But I had thought one plain full Word of God for Israel's there keeping Sabbath or for proving any other Truth or Matter of Fact had been enough to convince the most Learned who acknowledge the Divine Authority of the Scriptures which I hope the Doctor does and I do What the Doctor would p. 34. teach me as to better purpose for the seventh-day-Seventh-day-Sabbath from Pharaoh's seven fat and lean Kine and the seven days before Noah's Flood and Nebuchadnezzar's being seven Years at Grass and from the three Intervals of seven days one about the Rain before the Flood Gen. 7. 4. and the other two of Noah's staying seven days and then again seven days before he sent out the Dove Gen. 8. 10 12. which he says is better Argument then any I bring I hope he will not oblige me or any other to believe he so thinks for if those his Arguments be better then any I bring I doubt he would not have writ this Book at his Age to Answer them P. 34 35. he says There is nothing of a weekly Sabbath in Job which if it were true
Sabbath as the Doctor knows and so Matth. 24. 20. feems to the purpose for the Sabbath was to continue by that Text after the Death of Christ Pag. 63. my many other little Excursions as little to the purpose he will not name which is a short way of answering But says I take great pleasure to expose the name of Sunday by which name for distinction I sometimes call it as himself does often which if he pleaseth he may henceforth call the First day its true name as I often do and other snubbing of Sunday as the Doctor there I remember none but he often calls the Lords Sabbath by a reflecting addition which I often pass by without snubbing again He says 'T is true some of the Heathens did Worship the Sun but that they did it more on Sunday then on Monday or Tuesday is more then he knows or I can prove For Reply to which see Enquiry p. 88 89 90. And for his and others satisfaction herein I refer them to Mr. Chafies Learned Tract on the Fourth Command Reprinted 1692. which Reprinting I think of use being a Learned and Moderate Tract tho I think Mr. Chafie is out in the main Question about the Seventh day but helps much to prove the Worshipping the Sun weekly upon Sundays and many other Truths In which Tract Mr. Chafie p. 20. chap. 9. does shew that the Assyrians which seems to have been before Moses and one of the first Heathenish Dominions and that all Nations Worshipped the Sun with which Idolatry he says the Aegyptians and many of the Israelites and generally other Nations were infected where p. 23. Mr. Chafie tells us That those Sun-Worshippers on what Days of the Week they gave especial Worship to the Sun or Moon those Days were called by the Names of the Day of the Sun that is Sunday and the Day of the Moon that is Monday So as Sunday is a very ancient day of the Week and by him it appears they did very anciently divide their time by Weeks which ancient weekly Sun-Worship I think is proved by the Prohibition Deut. 4. 19. See also Ezek. 8. 16. 2 Kings 23. 5. Deut. 17. 3 c. In which 9th Chap. of Mr. Chafie's we have also how the Heathens always Worshipped towards the Sun rising pag. 26. 27 28 29. which Authorities the Doctor may easily sind Mr. Chafie says not any Nation of Note under Heaven but adored the Sun as their God the Sun was King and the Moon was Queen but the Sun was Trump The Chaldeans Persians Aegyptians Phenecians Trojans Grecians Romans Scythians Aethiopians Tartars c. all Worshipped the Sun And p. 71. Mr. Chafie says That Sunday was so called from our Heathen Ancestors who called this day that is Sunday so in honour of the Sun whom they Worshipped upon Sunday And p. 30. Mr. Chafie tells us That to take off the Israelites from this Idolatry the Lord used this means for one that they should not have the day of the Sun that is Sunday for the day of his Worship but the day before that is the Seventh day which I think refers to the time of the 16th or 20th of Exodus which proves not only the Observation of the Seventh day by the Israelites but of Sunday by the Heathens and that very anciently and that continually in the weekly Circulation of Days to this day tho' I think Mr. Chafie be out about the change of the Seventh day as before and after And Mr. Chafie chap. 15. p. 59. gives the Testimony of divers Ancient and Learned Writers which shew that the day of the Sun with the Gentiles was a Week-day even the same which Mathematici the Mathematicians of old called Sunday which seem sufficient Proofs that the Sun was Worshipped on Sunday and that weekly and that very anciently Which 9th and 15th Chapters of Mr. Chafie I think might give satisfaction that all Nations of Note under Heaven Worshipped the Sun and that very anciently as far back at least as the time of Moses and that upon Sunday and that towards Sun-rising that is towards the East and that weekly whilst the Israelites Worshipped weekly towards the West upon the Seventh day And Mr. Chafie p. 32. chap. 10. tells us That the Holy Place or Holy of Holies in the Temple at Jerusalem was towards the West and that when Worshippers Prayed there and Bowed their Posteriors were towards the Sun-rising and their Faces Westward and that Temple was built by the Lords special Direction Which is one of the means assigned by Mr. Chafie God used to take off the Israelites from Worshipping the Sun so Sun-Worship was long before that Which Tract of Mr. Chafie I shall a little further consider afterward Pag. 65 66 67. the Doctor considers the Names of our Days Sunday Monday Tuesday Wednesday Thursday Friday Saturday which being now the known Names of the Days he thinks we need no more scruple the use of these Names then to talk of Pope Pious Clement c. Which I think he gives as answer to what is in the Enquiry p. 90. against those Names of Days whose Original the Doctor agrees to be from Heathenish Idols To which I Reply from one of the Texts quoted in the Enquiry Exod. 23. 13. Make no mention of the names of other Gods neither let it be heard out of thy mouth which Learned Mr. Chafie p. 30. l. 25. 26 27. thinks refers to the Idol Names of the Days of the Week which also proves the Antiquity of Sunday and the Antiquity of Weeks And the changing those Names of Days I remember was propounded by some of the Reformers about the beginning of the Reformation in England And Pope Sylvester the first of that Name hating the Name and Memory of the Gentile Gods gave order that the Days should be called by the Name of feriae as I remember they are named in the Centuries And it seems to me in this and some other cases the main Doubt is Whether we shall be ruled by the Word or no And the Names of our Days of the Week being Idolatrous as the Doctor agrees I did in the Enquiry p. 90. upon the occasion of Sunday say a little about them upon which the Doctor expatiates and falls hard upon Scruples Now causeless Scruples I yield are a Weakness but a true Conscientious Tenderness of Mind not to offend God in any thing wherein his Will in his Word is made known is as I think one of the most excellent Frames in Man And if the Doctor under his Notion of Scruples thinks to reflect upon Conscientious Obedience to the Word or any part thereof which I hope he does not he will be much to blame and God having so expresly forbidden the mention of the Names of Idols as these were by which the Days are called Sunsday Moonsday Tuiscosday Wodensday Thorsday Frizasday Saturnsday And having also expresly given us in his Word the proper true Names of the first second third fourth fifth
sixth and seventh Days which Seventh day is called the Sabbath throughout the Scriptures how ever that may seem to the Doctor I make no Scruple to call the Days of the Week by the same Names as the Lord calls them and if the Doctor will retain the old Idol Names without Scruple notwithstanding his own acknowledgement whence they are and notwithstanding the Word against them I cannot help it and it seems to me the most subtile of those who are so fond of holding fast the Idol Names of Days do doubt the consequence of laying them aside as if it might by degrees introduce both true Names and Things What is said p. 68. 69 70. upon the occasion of Scruples about Spiritual Worship and Worshipping in Spirit and in Truth I think does much concern all that fear God But because he does not speak out directly but only falls upon Scrupulosities and Shadows and Circumstances seemingly though I think it pretty plain what he reflects upon I shall reply but a little to that and do refer the Reader to the Enquiry p. 32. where he may find in few words what I think from the second Command besides many other Scriptures of Forms of Worship Graven Printed or Written and not instituted by the Lord but invented And in Reply to another I think Luke 11. 2. compared with Matth. 6. 5 6 7 8 9. about the Lords Prayer that the same Cautions of into thy Closet shut thy Door and in secret and in secret c. Matth. 6. 6. do refer to and explain Luke 11. 2. By which Cautions I think he should be governed and Enquiry p. 32. he may see what I think from Eph. 5. 18 19. Col. 3. 16. about singing all which and much more some may count little things Scruples and causeless Scruples nice Speculations and needless Scrupulosities whereby as such may pretend men are diverted from the Substantials of serious Religion and spiritual Worship which I think are very hard Reflections Now I doubt that not only the Romish World but some others not of that way as far as I can discern are yet at some distance from their Duty in those cases who are held to the Frames wherein they walk by the Authority of Men and who for years past have taken a liberty to comply with the Worship of the Country where they live and take all down without chewing as they find them and so I doubt esteem those who differ from them who upon the most diligent Search and long Experiance Worship God as they think according to the Word as scrupulous and as standing for little Circumstances and Shadows and so Conscientious Lively Spiritual Worshipping as but Shadows and not substance of Christian Worship and such Worshippers as diverters of others from serious Religion many of whose Rods do yet bud and blossom and bring forth Almonds which if God so please I shall be heartily glad to hear of their Rods who reflect upon them Which little Circumstances and Shadows as they are called do not at all as some pretend influence the substance of spiritual Worship but are meer scruples and minute things and here it seems we have some thoughts of spiritual Prayer c. as before of Preaching And thus the very Life and Power of Christian Worship is as I think reflected upon by some who have Frames of right Worship 2 Tim. 3. 5. and some of them correct Frames that is who have a way of Worship which has some similitude or likeness to right Worship who change their Glory for that which doth not profit and drink the Waters of other Rivers instead of Living Fountains between which several Waters there is an internal difference as great and manifest as there is between good wholesome running and living Springs and dead Water which may be some short and weak Reply to the Reflections before mentioned And if it were not to avoid offence I had written and might write more on this subject which so much concerns all Mankind certainly to know how to Worship Jehovah aright and which for all Mankind Ministers and others old and young who have the Scriptures of the Old and New-Testament and common Sence and can speak and are by Grace made willing is demonstrably as easie to be put in practice without Crutches and to be taught even to Children without more adoe as for such to be taught for just Reasons to speak for any thing they stand in need of and would desire another in whose power it is to give unto them And upon this occasion I had thought on some Lines about Swearing to a Point and about abjuring Endeavours whether lawful peaceable and honest Praying and Preaching Endeavours be excluded but to avoid offence have crossed them out And to return Tho it be all one to the Doctor whether the days be called Saturday Sunday or Alpha Beta Gamma in this we differ a little he takes them as it seems as he finds them in the World and I take them as I find them in the Word and I know no principle amongst men which does so effectually answer and cure all blamable scruples and unquietnesses of Mind as a sincere Obedience to all the Wills of God which he that will do shall know John 7. 17. which I doubt taking all as one finds them though it may lull in security will never perform Pag. 66. He blames the whole of Judicial Astrology as precarious and only a Trick to amuse credulous People and make a gain of them which is truly blameable yet amongst two sorts of People is now very common As to what is said p. 68. about meeting once upon a Sabbath day besides Morning and Evening Worship c. I Reply that I think that most for the real Service of God and the Good of his People which God has directed in his Word which Rule unless some necessity intervene will be always found free from all Inconveniences and for that I refer the Reader to the Enquiry p. 83. 84. Almost all the Questions in these Papers depend much upon this Whether Man shall be allowed to be wiser then God Pag. 69. Whether to begin the Sabbath at Six or Twelve a Clock at Night he thinks a thing not worth contending about And if it be so small a thing not worth contending about Why does he not begin it when the Lord began it that is in the Evening one would think that none should differ with the Lord over all for a small thing and of so little worth when he has in his Word plainly told us his Will And tho he thinks it not much more whether on this or that day so the Sabbath be well kept I do not yet know what he means by well keeping but the words this or that day seem in him very indifferent to either and I doubt will make any Man of that mind very cold in well keeping it I think with the Doctor we are to avoid foolish Questions and to study things which
And if I had supposed the Sun in his Declination to either of the Topicks the various Climates and obliquity of the Horizon might have occasioned disputes which what I can I avoid and therefore take the 11th of March 1692 3. Nor do I enquire the place of Paradice where it is about which there are many disputes which place Learned Mr. Chafie confesseth is not known And if we know not where Paradice is then I cannot begin to give Instances of the Scheme before from thence but if it lies East or West from Mount Synai that will make some difference of time in the beginning and end of Days at Synai and at Paradice and yet not alter the days of the Week in either for that the Seventh day of the Week in Paradice was is and will be in the weekly Circulation of days the Seventh day of the Week there And the Seventh day in the Week at Synai though it may differ in degrees of Longitude from Paradice yet was is and will be in the weekly Circulation of Days the Seventh day of the Week at Synai and so of the rest of the Days there and in every other place as in Aegypt Exod. 5. 5. where the Israelites kept the Sabbath and Exod. 16. 1 23 to 30. in the Wilderness of Sin And yet notwithstanding that difference in Degrees between Paradice and Aegypt and the Wilderness and Synai that made no difference between them as to the beginning or ending of Days In Paradice the Seventh day as the First Second and other Week-days began in the Evening and ended the next Evening and so the Seventh day in Aegypt in the Wilderness and at Synai began in the Evening and ended the next Evening And at all those places according to appointment at the making of the World Gen. 1. and Gen. 2. notwithstanding the different Degrees or Minutes there might be of the Sun-setting at Paradice and at those places The Lord who knows all his own Works the Beginning or Head of whose Word is Truth Gen. 1. 1. Psal 119. 160. The entrance of whose words will give light Psal 119. 130. Blessed and made holy the seventh day Sabbath Gen. 2. 3. at Paradice And blessed and made holy the seventh day at Synai Exod. 20. 11 12. although it is likely there are some Degrees or Minutes between But how ever that be yet we are pretty certain by the Maps where Synai was and is and where Jerusalem was and is And according to the common received Principles of Astronomy fifteen Degrees making an Hour Jerusalem is situate about six Degrees in Longitude Westward from Synai and so the Sun sets at Jerusalem after his setting at Synai twenty four Minutes of an Hour or thereabout that is two fifth parts of an Hour Westward from Synai and yet that difference in the beginning of the Seventh day at Synai and of the Seventh day at Jerusalem made no alteration of the beginning or ending of the Seventh day-Sabbath at either The same Seventh day which was commanded to be remembered to be kept Holy at Mount Synai and which was repeated by Moses in Deuteronomy near Jordan which place near Jordan may be about twenty two Minutes of Longitude from Synai was certainly remembered and kept Holy by the Israelites at Mount Zion in Jerusalem with this difference that the Seventh day began at Jerusalem twenty four Minutes of an Hour after it began at Synai and some Minutes after it began near Jordan which made no alteration of Days at either but the Seventh day at Synai began in the Evening twenty four Minutes of an Hour before it began at Jerusalem and at Jerusalem the Seventh day began twenty four Minutes of an Hour Westward after it began at Synai and yet was the Seventh day in both and began in the Evening at both that is at or about Sun set at both notwithstanding the difference in time of twenty four Minutes which may a little direct how to find when the Seventh day doth begin and so of the rest of the Days every where This may be illustrated by further Instances and for certainties sake I will set out and begin to reckon from Jerusalem where they observed the true Seventh day Westward without setting a Meridian there altho it be Arbitrary as the Doctor acknowledgeth and may be set where we will and by degrees bring the Account round the Earth to Jerusalem again From Jerusalem to Colosse are about seven Degrees that is twenty eight Minutes From Jerusalem to Ephesus 9 Degrees that is 36 Minutes From Jerusalem to Antioch where Paul and his Company kept the Sabbath Acts 13. 13 14 15 16 27 42. q From Jerusalem to Philippi now ruined and desolate which was situated on the confines of Thrace are about 14 Degrees that is 56 Minutes where they kept the Sabbath Acts 16. 12 13 14. From Jerusalem to Corinth are about 17 Degrees that is 1 Hour and 8 Minutes yet this difference of time and so of beginning of the Sabbath made no alteration of the Sabbath where they also kept the Sabbath Acts 18. 1 4. As they did also as Thessalonica Acts 17. 1 2. where the Sun sets about 1 Hour and 10 Minutes after it sets at Jerusalem And every where as the Sun did set so the Sabbath day as every other Day of the Week did begin and end as before From Jerusalem to Warsaw in Poland are about 22 Degrees that is 1 Hour and 28 Minutes difference of Sun-setting From Jerusalem Westward to Vienna are about 29 Degrees that is 1 Hour 56 Minutes From Jerusalem to Rome are about 30 Degrees that is 2 Hours From Jerusalem to Amsterdam are about 40 Degrees i. e. 2 Hours and 40 Minutes From Jerusalem to Paris are 44 Degrees that is 2 Hours 56 Minutes From Jerusalem to London are about 48 Degres that is 3 Hours and 12 Minutes From Jerusalem to Edinburgh 49 Degrees that is 3 H. 16 Min. From Jerusalem to Dublin about 53 Degrees that is 3 Hours and 32 Minutes From Jerusalem to Lisbon are about 57 Degrees that is 3 Hours and 48 Minutes From Jerusalem to New England are about 120 Deg. that is 8 H. I have passed over the first Meridian which is Arbitrary as before and follow the Sun as it goes round the Globe of the Earth till it comes about to Jerusalem again which as to this way of accounting I think makes no alteration And all these differences in Hours and Minutes from the setting of the Sun at Jerusalem and the setting of the Sun in all these before-mentioned and all other places in the Earth make no alteration of the Days or of the Sabbath all which begin every where as the Sun sets every where and when the Sun every where did set so the Sabbath day as every other Day of the Week did begin and end as before I still follow the Sun from Jerusalem to Japan the Sun may be said to set seventeen Hours at Japan after it