Why then does not this establish the authority of Sunday as the Lord’s day? The first reason is that neither Irenæus nor any other man can add to or change one precept of the word of God, on any pretense whatever. We are never authorized to depart from the words of the inspired writers on the testimony of men who conversed with the apostles, or rather who conversed with some who had conversed with them. But the second reason is that every word of this pretended testimony of Irenæus is a fraud! Nor is there a single instance in which the term Lord’s day is to be found in any of his works, nor in any fragment of his works preserved in other authors![447] And this completes the seven witnesses by whom the Lord’s day of the Catholic church is traced back to and identified with the Lord’s day of the Bible! It is not till A. D. 194, sixteen years after the latest of these witnesses, that we meet the first instance in which Sunday is called the Lord’s day. In other words, Sunday is not called the Lord’s day till ninety-eight years after John was upon Patmos, and one hundred and sixty-three years after the resurrection of Christ! But is not this owing to the fact that the records of that period have perished? By no means; for the day is six times mentioned by the inspired writers between the resurrection of Christ, A. D. 31, and John’s vision upon Patmos, A. D. 96; namely, by Matthew, A. D. 41; by Paul, A. D. 57; by Luke, A. D. 60, and A. D. 63; and by Mark, A. D. 64; and always as first day of the week. John, after his return from Patmos, A. D. 97, twice mentions the day, still calling it first day of the week. After John’s time, the day is next mentioned in the so-called epistle of Barnabas, written probably as early as A. D. 140, and is there called “the eighth day.” Next it is mentioned by Justin Martyr in his Apology, A. D. 140, once as “the day on which we all hold our common assembly;” once as “the first day on which God ... made the world;” once as “the same day [on which Christ] rose from the dead;” once as “the day after that of Saturn;” and three times as “Sunday,” or “the day of the sun.” Next the day is mentioned by Justin Martyr in his Dialogue with Trypho, A. D. 155, in which he twice calls it the “eighth day;” once “the first of all the days;” once as “the first” “of all the days of the [weekly] cycle;” and twice as “the first day after the Sabbath.” Next it is once mentioned by Irenæus, A. D. 178, who calls it simply “the first day of the week.” And next it is mentioned once by Bardesanes, who calls it simply “the first of the week.” The variety of names by which the day is mentioned during this time is remarkable; but it is _never_ called Lord’s day, nor ever called by _any sacred_ name.