The witness is the gentleman’s. He has brought him forward to prove that, in his time, the year of our Lord 178, the term, Lord’s day, was applied to the Sunday. Has he succeeded, at last, in the achievement of his purpose? If so, it is the first instance in which he has accomplished the desired object. Apparently, he has triumphed here. But let us proceed with caution. Has he produced the writings of Irenæus himself? No, he has not. The words quoted are these: “The mystery of the Lord’s resurrection should be celebrated only on the Lord’s day.” By turning to the Hist. of Eusebius, book v., chap. 23, the reader will find that the language employed does not purport to be that of Irenæus, as penned by himself, but that of Eusebius, who is giving an account of a decree passed by certain bishops, which decree was in harmony with a letter from Irenæus. We quote enough in the 23d chapter to verify our statement:— “Hence there were synods and convocations of the bishops, on this question; and all unanimously drew up an ecclesiastical decree, which they communicated to all the churches, in all places, 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. There is an epistle extant, even now, of those who were assembled at the time.... There is an epistle extant, on the same question, bearing the name of Victor. An epistle, also, of the bishops of Pontus, among whom Palmas, as the most ancient, presided; also of the churches of Gaul, over whom Irenæus presided, ... and epistles from many others, who, advancing one and the same doctrine, also passed the same vote, and this their unanimous determination was the one already mentioned.” It will be observed here that the historian does not quote the language of the decree as being the exact language of the bishops; also that he does not pretend to give the precise words of Irenæus, but that he simply recounts the fact that the epistle of Irenæus was in harmony with the decree which he had previously given. This it was legitimate for a historian to do. Eusebius died one hundred and fifty years after Irenæus, and in his time, we frankly admit that the term, Lord’s day, was frequently applied to the first day of the week. The historian, therefore, using the nomenclature of his own period, represents the bishop of Lyons as favoring the celebration of the Passover on the Lord’s day, simply because he had said it ought to be observed on the first day of the week. If we are right in this, then, of course, our opponents will throw up the whole passage as irrelevant to their present purpose—since they have not assumed to employ Eusebius, who lived in the fourth century, as a witness—but have cited his statement because it was supposed to contain the declaration of Irenæus, who lived at a much earlier period.