This army of Scripture testimony, gleaned from a history of 4000 years, if met at all, it will be necessary that it should be done by clear and emphatic statements emanating from the same source from which the authorities in question are drawn. Has the gentleman furnished any such evidence? The reader will readily discover that he has not. The only texts brought forward in support of the change upon which he insists are John 20:19, and Matt. 28:1. In reference to the first of these, it will only be required that attention should be called to the fact that, with the Hebrews, each day had two evenings. (Exodus 12:6, margin; and Numbers 9:3, and 28:4, margin.) On this point, the Bible Dictionary says: “The Hebrews reckoned two evenings in each day.... According to the Karaites, this time between the evenings is the interval from sunset to complete darkness, that is, the evening twilight. According to the Pharisees and the Rabbins, the first evening began when the sun inclined to descend more rapidly; that is, at the ninth hour; while the second or real evening commenced at sunset.” (Art. Evening.) Now let it be supposed that Christ met with his disciples somewhere between three o’clock and sunset, on the day of the resurrection, and the statement that he met with them the “same day at evening,” is at once verified, and the necessity for the supposition of a change of time disappears. In explanation of Matt. 28:1, we cannot do better, perhaps, than to append the following comment from Albert Barnes: “The word _end_, here means the same as _after_ the Sabbath; _i. e._, after the Sabbath was fully completed, or finished, and may be expressed in the following manner: ‘In the night following the Sabbath; for the Sabbath closed at sunset, as it began to dawn toward the first day of the week.’” That Mr. Barnes is right in his criticism, will become apparent when we compare Matt. 28:1, with the parallel passage in Mark 16:1, 2, where the same historic fact is introduced with these words: “When the Sabbath was past.” A complete harmony is thus preserved between the two evangelists, and all requisition for the extreme resort to the hypothesis of a sudden and unprecedented employment of the Roman system for the computation of time is dispensed with.