THERE is no passage of Scripture upon which more reliance is placed to prove that the first day of the week is the appointed day of Christian observance, than Rev. 1:10. And no one comes farther from affording any proof of that assertion; the evidence derived from it (if such it may be called) is purely inferential. By no possible means can it be made to prove what is affirmed concerning it. We present a few considerations. 1. This is the only place in the New Testament where this phrase—the Lord's day—is found. The object or thing to which reference is made may be referred to in many other places, but not in these words. 2. The Lord does not, in direct terms, in the New Testament, lay claim to any particular day as being his in any special sense of proprietorship, as he does in the Old Testament. The evidence of such claim is found in recognition and allusion, not in any direct statement. 3. The Lord does, in the most direct and unequivocal terms, in the Old Testament, put forth his claim to one day of the week of seven days, as being his day, separated from merely human interests, or secular work, to be devoted to his service and worship, and to be observed in commemoration of the work of creation. 4. Because God rested the seventh day "from all his work," he chose this alone to commemorate his work. Indeed, he could not have chosen any other day of the first week of time for this purpose, for on no other day could he rest "from all his work." At the commencement of each of the other days of that creation week, his work was yet incomplete. On the sixth day the work was complete; the seventh was his day of rest. 5. For this reason he sanctified the seventh day,—separated it from the other days, called "working days," and "set it apart to a holy use." Concerning it he used such expressions as these: "The seventh day is the Sabbath of the Lord thy God." "The seventh day shall be to you holiness, a Sabbath of rest to the Lord." "The holy of the Lord." "My holy day." This was so often and definitely stated in the word of God that wheresoever the holy Scriptures were known the seventh day was also known as the Sabbath. 6. The Sabbath was mentioned often in the New Testament, and as familiarly as in the Old without any explanations being given, none being needed. For Christ and his apostles were constantly appealing to "the Scriptures" for their authority, and, as before stated, wherever the Scriptures were known, there it was well known that the seventh day—the Lord's holy day—was meant when the Sabbath was mentioned. 7. There is no intimation either in the Old Testament or the New, that any other day than the seventh was, or was to be, the Sabbath of the Lord. No other day was sanctified—set apart from secular uses—or claimed by the Lord as his day. 8. On all this evidence we claim that Rev 1:10, when speaking of the Lord's day, alludes to the seventh day, and to no other, for no other was known as being set apart to the Lord at that time. Dr. Barnes, speaking of the words rendered Lord's day, says:— "So far as the word is concerned, it might mean a day pertaining to the Lord, in any sense, or for any reason—either because he claimed it as his own, and set it apart for his service, or because it was assigned to commemorate some important event." Now all these particulars apply to the seventh day as the Lord's day. (1.) He claimed it as his own. (2.) He set it apart for his service. (3.) He designated it to commemorate an important event, even the creation of the heavens and the earth. But neither of them applies to the first day. (1.) He never claimed it as his own. (2.) He never set it apart for his service. (3.) He never designated it to commemorate any event. If "the Scriptures" are left to settle this important question the controversy will soon be ended.