[3] This subject will, if the Lord permit, come before us again in the twentieth chapter of Exodus; but I would, here, observe, that very much of the offence and misunderstanding connected with the important subject of the sabbath, may be justly traced to the inconsiderate and injudicious conduct of some who, in their zeal for what they termed Christian liberty, in reference to the sabbath, rather lose sight of the claims of honest consciences; and also of the place which the Lord's day occupies in the New Testament. Some have been known to enter on their weekly avocations, simply to show their liberty, and thus they caused much needless offence. Such acting could never have been suggested by the Spirit of Christ. If I am ever so clear and free in my own mind, I should respect the consciences of my brethren; and, moreover, I do not believe that those who so carry themselves, really understand the true and precious privileges connected with the Lord's day. We should only be too thankful to be rid of all secular occupation and distraction, to think of having recourse to them for the purpose of showing our liberty. The good providence of our God has so arranged for his people throughout the British Empire that they can, without pecuniary loss, enjoy the rest of the Lord's day, inasmuch as all are obliged to abstain from business. This must be regarded by every well-regulated mind as a mercy; for, if it were not thus ordered, we know how man's covetous heart would, if possible, rob the Christian of the sweet privilege of attending the assembly on the Lord's day. And who can tell what would be the deadening effect of uninterrupted engagement with this world's traffic? Those Christians who, from Monday morning to Saturday night, breathe the dense atmosphere of the mart, the market, and the manufactory, can form some idea of it. It cannot be regarded as a good sign to find men introducing measures for the public profanation of the Lord's day. It assuredly marks the progress of infidelity and French influence. But there are some who teach that the expression [Greek: he kyriake hemera], which is rightly enough translated, "the Lord's day," refers to "the day of the Lord," and that the exiled apostle found himself carried forward, as it were, into the Spirit of the day of the Lord. I do not believe the original would bear such an interpretation; and, besides, we have in 1 Thess. v. 2, and 2 Peter iii. 10, the exact words, "the day of the Lord," the original of which is quite different from the expression above referred to, being not [Greek: he kyriake hemera], but [Greek: he hemera kyriou]. This entirely settles the matter, so far as the mere criticism is concerned; and as to interpretation, it is plain that by far the greater portion of the Apocalypse is occupied, not with "the day of the Lord," but with events prior thereto. [4] Compare, also, Ezekiel xlvii. 1-12; and Zech. xiv. 8.