“We simply add a reference to one of the best known of the fragments of Irenæus in which there is further explicit testimony to the Lord’s day—testimony all the more important, because it occurs incidentally in a treatise concerning the passover, and in connection with a statement in regard to Pentecost.” (_Fragmentum lib. de Pascha_, Bened. ed., Paris, 1742, p. 490.[12]) For the sake of presenting a complete view of the testimony of the fathers for the first three centuries, we had thought of quoting from Clement of Alexandria, A. D. 194; Minucius Felix, 210; Commodian, about 270; Victorinus, 290; and Peter, bishop of Alexandria, 300. But as the testimony will be perfectly conclusive without these witnessess, and as space is valuable, we shall cite only three more authorities—three well-known fathers, Tertullian, Origen, and Cyprian. At the close of the second century, Carthage, the metropolis of Northern Africa, was the center of numerous flourishing Christian congregations. Living in Carthage for many years, Tertullian knew well the practice of the African churches. And although he became, about 202, one of the errorists known as Montanists, his testimony, however unreliable as to doctrines, is still indisputable as to facts. From the frequent references to the Lord’s day in this author we select the following: “By us, to whom the [Jewish] Sabbaths are strange, and the new moons and festivals once pleasing to God, the Saturnalia, January, and mid-winter feasts, and Matronalia [of the heathen] are frequented. O better fidelity of the heathen to their own religion! They would not share with us the Lord’s day, nor Pentecost, even if they knew them, for they would fear lest they should seem to be Christians.” (_De Idolatria_, cap. xiv, Semler’s edit., Halæ Magdeburg, vol. iv., pp., 167, 168.) The testimony of this passage is decisive in three points: (1.) The Jewish, or seventh-day, Sabbath was not observed by Christians. (2.) They were enjoined not to observe heathen festivals. (3.) To the Lord’s day, as the proper day for Christian service, belonged the honor to which Jewish and heathen days had no claim. The exercises of the Lord’s day, when Christians assembled for public service, are described by Tertullian in a manner very similar to that of Justin Martyr, whose account has already been quoted. Prayer, reading the Scriptures, exhortation, and collections for benevolent purposes are all mentioned. (_Apol._, cap. xxxix, vol. v., pp. 92-94.) It is to be noted that Tertullian, like Justin Martyr, in addressing the heathen, calls the first day of the week “the day of the Sun,” as he also designates the Jewish Sabbath by its heathen name. (See _Apol._, cap. xvi.)