But we need only look carefully at Luke’s own language to settle this point. His statement is that Paul preached, “ready to depart _on the morrow_.” It is agreed on all hands that the Christian disciples at Troas came together on the first day of the week, and that Paul preached to them on that day. Now, if the time of meeting was the evening succeeding the seventh day, according to the Jewish mode of reckoning, could it be said that Paul, taking his leave at a later hour that same day, departed _on the morrow_? The original term, _epaurion_, is an adverb, literally signifying “upon the morrow.” But connected with it is the feminine article, agreeing with the word, “day,” understood. This makes the expression, if possible, still more explicit—“the day which is the morrow,” the next day. Can there remain the slightest doubt as to Luke’s meaning? The Christian congregation at Troas met on one day of the week. Paul preached to them on that day. It was the first day. _On the morrow_, not the same day, but another, the following, the second day of the week, Paul departed, as he had held himself for some days in readiness to do, on his way to Assos. Thus, as we have a right to expect, there is no violation by the apostle and his fellow-Christians of the law of the Sabbath. We have not dwelt upon this question of different modes of reckoning because of any importance which may be claimed for it in connection with the main inquiry before us. It is entirely immaterial to the point at issue in this discussion whether Luke employs the Jewish or the Roman mode. Even if it could be made to appear that he makes use of the former, there could be found nothing in his narrative in favor of the seventh-day Sabbath. The argument for the first-day Sabbath would still remain in its integrity, leaving for consideration simply the question as to the consistency of certain acts, in a certain case, with the law of a holy day of rest and worship. For the sake of giving a pretty full exposition of a passage important in itself, and because a wrong interpretation has been given by high authority in countenance of a mischievous theory of the Sabbath, we have occupied much of our space for this issue in showing that the evening or night of the first day of the week was the end of the Christian Sabbath, and that Paul and his companions, like good, Sabbath-keeping Christians, waited, though ready to depart, until Monday morning, before starting on their journey to Assos. We propose to conclude the argument from Scripture in our next number. After this, we shall give the testimony of the standard authorities of the first three centuries of the Christian era. And then, with the facts concerning sacred time before us, we shall inquire what theory of the Sabbath harmonizes all the authenticated facts into one consistent whole. A REJOINDER. “THE FIRST-DAY SABBATH AT TROAS.”