Once more. When Paul came to Troas to preach Christ’s gospel, and a door was opened to him of the Lord (2 Cor. 2:12), whether it was on his first very brief visit (Acts 16:8), or more probably in going over “those parts,” on his way from Ephesus to Macedonia (Acts 20:2), he no doubt, “as his manner was,” went into the synagogue and reasoned with the Jews. A congregation of Christian disciples was formed, and the apostle departed for Greece. After an absence of some months, Paul returns to Troas, and with his companions remains there seven days, departing again on the second day of the week. Whether he departed on the first or second, however, the fact remains that, during his abode of seven days at Troas, there was one seventh day. Do we hear of any religious meeting on that day? Did the disciples then assemble for divine service? Let us hear the record: “We abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow.” The seventh day is passed by. The day for the assembling of the Christian disciples is not the Sabbath of the Jews. Another day has taken its place. This most explicit instance at Troas of ignoring the seventh day, and honoring another in its place, as the stated day for the religious services of Christians, abundantly confirms, if confirmation were needed, the conclusions already reached in the instances at Corinth and Ephesus. Thus the _facts_ of the records of inspired history conclusively prove that the seventh day was not observed by the apostles and early Christians as their sacred day of divine worship, or the Sabbath of the Lord. We might add here that the testimony of all the earliest Christian writers, who received from the apostles and the companions of the apostles the institutions of the Christian church, is full and explicit to the same effect. But we shall hear their evidence for the first day, and thus also against the seventh, in good time.