Sixthly, that Irenæus is not properly represented as speaking of the Sunday in the use of the title Lord’s day, since that expression, in both the instances alluded to, was the language of Eusebius, who lived in the fourth century, and not of Irenæus, who lived in the second. Seventhly, that Tertullian, who lived at the close of the second and the commencement of the third century, and who was a wild fanatic of the Montanist school, utterly unworthy to represent the sentiments of his times, is the first witness from whom the gentleman has succeeded in obtaining an unequivocal application of the term, Lord’s day, to the first day of the week; also, that he had connected with it, prayers for the dead, the sign of the cross, &c., &c. Eighthly, that Origen was a man of great learning; that it was questionable whether he believed in a septenary Sabbath, or in one that covered the whole dispensation; and that, in fact, it is admitted by his friends that his works have become so corrupt as to be utterly untrustworthy in the matter of deciding respecting his real opinions. Ninthly, that Cyprian and his colleagues addressed us from a point of time too far removed from the period of the alleged change of Sabbaths, and too fully within that of the great apostasy, to be of service in an exegesis of the Scriptures. Tenthly, that three of the most pointed and satisfactory of the testimonies heretofore employed by first-day writers, are now abandoned as having been the result of mistake in translation, or in the matter of attributing them to the proper persons. Summing, up, therefore, in a word we inquire again, What has been gained by this departure? We believe that all must see that it has been an entire failure; for, so far as the Sabbath is concerned, we think the reader will hesitate long before he will leave the Scriptures, in the matter of deciding upon its obligation, in order to build the structure of his faith from such material as we have been handling over. Also, as to the question of what day John referred to in Rev. 1:10, when he said, “I was in the Spirit on the Lord’s day,” he will deliberate very much before he will decide that it was the first day of the week, simply because an untrustworthy man, admitted to have been heretical on many points, called it such 200 years after the birth of Christ, while Jehovah himself has given to the seventh day that honor, styling it the “Sabbath of the Lord,” “the holy of the Lord, honorable,” &c., and while Christ himself has declared in so many words, that he was the Lord of the Sabbath day. Mark 2:27, 28. STATESMAN’S REPLY. ARTICLE NINE. THEORIES OF THE CHRISTIAN SABBATH.