There is one other argument for the change in question, founded on the supposed application of the title "the Lord's day," to the first day of the week. The only passage referred to for the purpose of sustaining it, is Revelation 1:10. "I was in the spirit on the Lord's day." But that the day here called the Lord's day, is the first day of the week, is merely assumed, and hence is not to be considered as proved. It is not, in fact, _probable_ that this is the day referred to. It is much more likely that the expression here used refers to the day of Christ's reign; and that St. John meant to declare that in spirit he had a view of the scenes of that period. This use of the term _day_ is sanctioned by the Savior's declaration, "Abraham rejoiced to see my day," (John 8:56,) as well as by the Psalmist's, who, when speaking of the glories of Christ's kingdom, says, "This is the day which the Lord hath made; we will rejoice and be glad in it," (Psalm 118:23.) The nature of the visions afterwards described also corroborates this view of the passage, and warrants the opinion that the expression "Lord's day," (or, as some translate it, _lordly_ day,) here used, does not refer to a natural day, but to a longer period of time. If, however, these words be understood to refer to a natural day, it is more likely to be the seventh day, which God had blessed and sanctified for his special service, than the first day. The seventh day is called by Him "_my holy day_," and "_the holy of the Lord_"--phrases very similar to the one in this passage. This was also the Sabbath which was made for man, and of which Christ says he is Lord. And since it was observed up to the close of the New Testament history, it would be perfectly natural for John to speak of it as "the Lord's day." Further, there is no evidence that the first day of the week was denominated the Lord's day, at so early a period. Only one writer mentions the expression till towards the close of the second century; and the reputed author of this passage, when speaking, in his Gospel, (which was written some years later than the Apocalypse,) of the resurrection of Christ, and the first day of the week; never intimates that the day should be called by any other name. The learned Morer, though an advocate for the first day, in mentioning the different days to which this phrase may be applied, acknowledges the entire uncertainty as to what day is intended, and says, "It is very likely that the more solemn and public use of the words was not observed until about the time of Sylvester II., when, by Constantine's command, it became an injunction." It is evident, therefore, that this passage cannot justly be used as proof that the Sabbath had been transferred to the first day of the week. * * * * *