But it is not honest to present Dionysius as a witness to the Sunday-Lord’s day, for he makes no application of the term. But it is said he certainly meant Sunday because that was the familiar name of the day in his time, even as is indicated by the fact that he did not define the term. And how is it known that Lord’s day was the familiar name of Sunday in the time of Dionysius? The four witnesses already examined furnish all the evidence in proof of this, for there is no writer this side of Dionysius who calls Sunday the Lord’s day until almost the entire period of a generation has elapsed. So Dionysius constitutes the fifth witness of the series by virtue of the fact that the first four witnesses prove that in his time, Lord’s day was the common name for first day of the week. But the first four testify to nothing of the kind until the words are by fraud put into their mouths! Dionysius is a witness for the Sunday-Lord’s day because that four fraudulent testimonials from the generations preceding him fix this as the meaning of his words! And the name Lord’s day must have been a very common one for first day of the week because Dionysius does not define the term! And yet those who say this know that this _one_ sentence of his epistle remains, while the connection, which doubtless fixed his meaning, has perished. But Dionysius does not merely use the term Lord’s day. He uses a stronger term than this—“the Lord’s _holy_ day.” Even for a long period after Dionysius, no writer gives to Sunday so sacred a title as “the Lord’s holy day.” Yet this is the very title given to the Sabbath in the Holy Scriptures, and it is a well-ascertained fact that at this very time it was extensively observed, especially in Greece, the country of Dionysius, and that, too, as an act of obedience to the fourth commandment.[444]