It will be at once perceived that here is the nearest approach yet made to the accomplishment of the task which our reviewer assigned himself, and for which he has led the reader away from the oracles of God to the opinions and practices of men liable to error and mistake. Let it not be forgotten that the _prominent_ object to be gained by this departure, was the production of patristic authority for the use of the term, Lord’s day, in the first three centuries. That this purpose has not been accomplished, hitherto, all must admit. The next inquiry, therefore, is, should all points of dispute respecting the reliability of what has been quoted above, be waived, and should it be granted that Justin Martyr said what is attributed to him, Has the desired object been reached? The answer is emphatically in the negative. Justin Martyr avoids the application of Lord’s day to the day of the sun, as if prevented from using it by the same fatality which has withheld all the others from doing so, who have thus far been cited. Here we might pause, and insist that the gentleman has utterly failed, in the citation before us, to prove anything which is really relevant to the subject. It is in vain that he urges, in extenuation of the fact that Justin calls the first day of the week, the “day of the sun,” that he is addressing a heathen emperor. He was not afraid to speak to that emperor of the Old and New Testaments, of the preaching of the word, of the Lord’s supper, and of the resurrection of Christ; and why should he thus carefully avoid mention of the Lord’s day? Surely, he did not wish to convey the impression that Christians observed the day of the sun because of its heathen character, since he gives the reasons for their doing so. But, again, it is claimed that at this period the chosen and peculiar appellation which had been given by the Holy Spirit, was that of Lord’s day, and that the Lord’s day, or the Sunday, had become the holy Sabbath which God commanded. This being true, assuredly we might expect that, in the work of Justin entitled, “A Dialogue with Trypho, the Jew,” he would set forth, in the use of its peculiar title, the claims of that day which had been elevated, by divine command, to the position of the ancient Sabbath. But does he do this? The gentleman does not urge it. He does say that, in writing to the Jew, he drops the heathen titles of Sunday and Saturday, and speaks of the first, and the seventh, day of the week. But mark again; it is not urged that he anywhere calls the first day the Lord’s day. Once more, therefore, he has failed on this branch of the subject.