In another of his works, the Dialogue with Trypho the Jew, written about the same time as the Apology, from which we have quoted, occurs this passage: “The command to circumcise infants on the eighth day was a type of the true circumcision by which we were circumcised from error and evil through our Lord Jesus Christ, who rose from the dead on the first day of the week; for the first day of the week remains the chief of all the days.” (Stephens’ Edition, p. 59. See also Trollope’s edition of the Dialogue with Trypho, pp. 85, 86.) The careful reader of Justin Martyr will observe that, in addressing Trypho the Jew, he uses different terms for the days of the week from those which he employs in addressing the Emperor Antoninus. Addressing a heathen emperor, he employs the heathen names for both the seventh and the first day of the week. Two important notices of the Lord’s day, all the more important because of their incidental character, are found in the History of Eusebius. Dionysius, bishop or presbyter of Corinth, A. D. 170, in a letter to the church at Rome, a fragment of which is preserved by Eusebius, says: “To-day we kept the Lord’s holy day, in which we read your letter.” (Hist. Eccles. iv. 23, Paris Ed. 1678, pp. 117, 118.) The other of these notices is in regard to a treatise on the Lord’s day, by Melito, bishop of Sardis, A. D. 170. This treatise, Eusebius remarks, along with others by the same writer, had come to the historian’s knowledge.—_Hist. Eccles._ iv. 26, Paris Ed. 1678, p. 119. Although the letter of Pliny to Trajan is so well known as hardly to need quotation, we shall close this article with its interesting testimony in confirmation, from a pagan quarter, of what has already been adduced from Christian writers: “They [the Christians] affirmed that the sum of their fault, or error, was that they were accustomed to assemble on a stated day—_Stato die_—before it was light, and sing praise alternately among themselves to Christ as God—_carmenque Christo, quasi Deo, dicere secum, invicem_.” (Plin. Epist. x., 97.) Here we have the fact that Christians in the early part of the second century met regularly on a stated day, and this stated day, as all the Christian authorities of the same date prove, was the first day of the week, the Lord’s day. Additional patristic evidence will be given in the next article. Footnote 9: