Here we might dismiss the case of Irenæus. But our first-day friends are determined at least to connect him with the use of Lord's day as a name for Sunday. They therefore bring forward Eusebius, who wrote 150 years later, to prove that Irenæus did call Sunday by that name. Eusebius alludes to the controversy in the time of Irenæus, respecting the _annual_ celebration of Christ's resurrection in what was called the festival of the passover. He says (Eccl. Hist., b. v. chap. xxiii.) that the bishops of different countries, and Irenæus was of the number, decreed "that the mystery of our Lord's resurrection should be celebrated on no other day than the Lord's day; and that on this day alone we should observe the close of the paschal fasts," and not on the fourteenth of the first month as practiced by the other party. And in the next chapter, Eusebius represents Irenæus as writing a letter to this effect to the Bishop of Rome. But observe, Eusebius does not quote the words of any of these bishops, but simply gives their decisions in his own language. There is therefore no proof that they used the term Lord's day instead of first day of the week. But we have evidence that in the decision of this case which Irenæus sent forth, he used the term "first day of the week." For the introduction to the fiftieth fragment of his "Lost Writings," already quoted, gives an ancient statement of his words in this decision, as plain "first day of the week." It is Eusebius who gives us the term Lord's day in recording what was said by these bishops concerning the first day of the week. In his time, A. D. 324, Lord's day had become a common designation of Sunday. But it was not such in the time of Irenæus, A. D. 178. We have found no writer who flourished before him who applies it to Sunday; it is not so applied by Irenæus; and we shall find no decisive instance of such use till the close of the second century. TESTIMONY OF DIONYSIUS, BISHOP OF CORINTH. This father, about A. D. 170, wrote a letter to the Roman church, in which are found these words:-- "We passed this holy Lord's day, in which we read your letter, from the constant reading of which we shall be able to draw admonition, even as from the reading of the former one you sent us written through Clement." This is the earliest use of the term Lord's day to be found in the fathers. But it cannot be called a decisive testimony that Sunday was thus known at this date, inasmuch as every writer who precedes Dionysius calls it "first day of the week," "eighth day," or "Sunday," but never once by this title; and Dionysius says nothing to indicate that Sunday was intended, or to show that he did not refer to that day which alone has the right to be called the Lord's "holy day." Isa. 58:13. We have found several express testimonies to the sacredness of the Sabbath in the writers already examined. TESTIMONY OF MELITO, BISHOP OF SARDIS.