Not only so, but the second meeting, of Christ with his disciples (after eight days), according to his own reasoning, must have fallen on the second Jewish day of the next week. And, finally, accepting his logic that the meeting of Acts 20:7, also fell on the Roman evening of the first day of the week, that precedent, so long cherished, and so often cited, is now forever disposed of, since it, too, illustrates the second Jewish day of the week, and not the first, if, indeed, it adds luster to any. But, reader, it would be neither Christian nor manly to adopt an exegesis of Scripture presented by an opponent, simply because such an exegesis would prove his overthrow. Truth is worth more than mere victory. The gentleman has made a mistake in deciding that Roman time is employed in the Bible, and that mistake has brought him to confusion. But now we propose to show that Roman time is not employed, even though in so doing we shall assist him out of his trouble for the time being. Let no one suppose, however, that the relief which we shall afford him will be permanent, for, unfortunately for him, we shall rescue him from one death simply to deliver him to another. The whole question turns upon the commencement and end of the Bible day. If it can be shown that it began and terminated with the setting of the sun, then, beyond all dispute, the meeting in Troas occurred at the commencement of the first day of the week, at the coming on of darkness, the only period in that day when lights could be employed to advantage (verse 8). We proceed, therefore, to our task. We have heretofore quoted from the Tract Society’s Bible Dictionary, under the article, day, to prove a general agreement that the Hebrews commenced and ended their day with the setting of the sun. In addition to this, we might refer the reader to Smith’s Comprehensive Dictionary of the Bible on the same subject. In fact, we might multiply authorities without end; but this is not necessary here. By turning to Genesis, chapter 1, the reader will find that God measured the day by “the evening and the morning” (darkness and light). He will here observe that with the ancient Hebrews the whole night preceded the day to which it belonged. Advancing to Leviticus 23:32, he will there read the command of God, that the people should keep their Sabbaths “from even to even.” But as the Sabbath was the last day of the week, and was to commence and end with the evening, he will discover that it will be necessary that all the other days should commence and end in the same manner.