“Charles the Great summoned the bishops to Friuli, in Italy, where ... they decreed [A. D. 791] that all people should, with due reverence and devotion, honor the Lord’s day.... Under the same prince another council was called three years later at Frankford in Germany, and there the limits of the Lord’s day were determined from Saturday evening to Sunday evening.”[812]
The five councils of Mentz, Rheims, Tours, Chalons, and Arles, were all called in the year 813 by Charlemagne. It would be too irksome to the reader to dwell upon the several acts of these councils in behalf of Sunday. They are of the same character as those already quoted. The council of Chalons, however, is worthy of being noticed in that, according to Morer,
“They entreated the help of the secular power, and desired the emperor [Charlemagne] to provide for the stricter observation of it [Sunday]. Which he accordingly did, and left no stone unturned to secure the honor of the day. His care succeeded; and during his reign, the Lord’s day bore a considerable figure. But after his day, it put on another face.”[813]
The pope lent a helping hand in checking the profanation of Sunday:—
“And thereupon Pope Eugenius, in a synod held at Rome about 826, ... gave directions that the parish priest should admonish such offenders and wish them to go to church and say their prayers, lest otherwise they might bring some great calamity on themselves and neighbors.”[814]
All this, however, was not sufficient, and so another council was summoned. At this council was brought forward—perhaps for the first time—the famous first-day argument now so familiar to all, that Sunday is proved to be the true Sabbath because that men are struck by lightning who labor on that day. Thus we read:—
“But these paternal admonitions turning to little account, a provincial council was held at Paris three years after ... in 829, wherein the prelates complain that ‘The Lord’s day was not kept with reverence as became religion ... which was the reason that God had sent several judgments on them, and in a very remarkable manner punished some people for slighting and abusing it. For, say they, many of us by our own knowledge, and some by hearsay know, that several countrymen following their husbandry on this day have been killed with lightning, others, being seized with convulsions in their joints, have miserably perished. Whereby it is apparent how high the displeasure of God was upon their neglect of this day.’ And at last they conclude that ‘in the first place the priests and ministers, then kings and princes, and all faithful people be beseeched to use their utmost endeavors and care that the day be restored to its honor, and for the credit of Christianity more devoutly observed for the time to come.’”[815]
Further legislation being necessary,
“It was decreed about seven years after in a council at Aken, under Lewis the Godly, that neither pleadings nor marriages should be allowed on the Lord’s day.”[816]
But the law of Charlemagne, though backed with the authority of the church, as expressed in the canons of the councils already quoted, by the remissness of Lewis, his successor became very feeble. It is evident that canons and decrees of councils, though fortified with the mention of terrible judgments that had befallen transgressors, were not yet sufficient to enforce the sacred day. Another and more terrific statute than any yet issued was sought at the hands of the emperor. Thus we read:—