“Thereupon an address was made to the emperors, Lewis and Lotharius, that they would be pleased to take some care in it, and send out some precept or injunction more severe than what was hitherto extant, to strike terror into their subjects, and force them to forbear their ploughing, pleading, and marketing, then grown again into use; which was done about the year 853; and to that end a synod was called at Rome under the popedom of Leo IV.”[817]
The advocates of the first-day Sabbath have in all ages sought for a law capable of striking terror into those who do not hallow that day. They still continue the vain endeavor. But if they would honor the day which God set apart for the Sabbath, they would find in that law of fire which proceeded from his right hand a statute which renders all human legislation entirely unnecessary.[818]
At this synod the pope took the matter in hand in good earnest. Thus Heylyn testifies that under the emperors, Lewis and Lotharius, a synod was held at Rome A. D. 853, under pope Leo IV.,
“Where it was ordered more precisely than in former times that no man should from thenceforth dare to make any markets on the Lord’s day, no, not for things that were to eat: neither to do any kind of work that belonged to husbandry. Which canon being made at Rome, confirmed at Compeigne, and afterwards incorporated as it was into the body of the canon law, became to be admitted, without further question, in most parts of Christendom; especially when the popes had attained their height, and brought all Christian princes to be at their devotion. For then the people, who before had most opposed it, might have justly said, ‘Behold two kings stood not before him, how then shall we stand?’ Out of which consternation all men presently obeyed, tradesmen of all sorts being brought to lay by their labors; and amongst those, the miller, though his work was easiest, and least of all required his presence.”[819]
This was a most effectual establishment of first-day sacredness. Five years after this we read as follows:—
A. D. 858. “The Bulgarians sent some questions to Pope Nicholas, to which they desired answers. And that [answer] which concerned the Lord’s day was that they should desist from all secular work, etc.”[820]
Morer informs us respecting the civil power, that,
“In this century the emperor [of Constantinople] Leo, surnamed the philosopher, restrained the works of husbandry, which, according to Constantine’s toleration, were permitted in the east. The same care was taken in the west, by Theodorius, king of the Bavarians, who made this order, that ‘If any person on the Lord’s day yoked his oxen, or drove his wain, his right-side ox should be forthwith forfeited; or if he made hay and carried it in, he was to be twice admonished to desist, which if he did not, he was to receive no less than fifty stripes.’”[821]
Of Sunday laws in England in this century, we read:—
A. D. 876. “Alfred the Great, was the first who united the Saxon Heptarchy, and it was not the least part of his care to make a law that among other festivals this day more especially might be solemnly kept, because it was the day whereon our Saviour Christ overcame the devil; meaning Sunday, which is the weekly memorial of our Lord’s resurrection, whereby he overcame death, and him who had the power of death, that is the devil. And whereas before the single punishment for sacrilege committed on any other day, was to restore the value of the thing stolen, and withal lose one hand, he added that if any person was found guilty of this crime done on the Lord’s day, he should be doubly punished.”[822]