The Lords Day, Book 1 · Chapter 12
CHAP. XII.
How far forth on the Lords day we may attend labours, namely of neceſſity, and piety: Countrey men are boud to ſanctifie the Lords day: the indulgence granted to Countrey men by Conſtantine the Great is examined, and revoked: the fact of Paula, and practiſe of the Coenobita [or Monaſticks] in Hierom, is weighed: Alſo the ſenſe of a Canon in the Council of Orleans. Manumiſſions, and certain tranſactions lawful on the Lords Day.
ALthough the Ancients thought that labour tending to gain, was on the Lords day by no means to be undertaken of Chriſtians: yet do they not require a ceſſation from all labour generally; but according to the Scriptures, do permit that, which men moved by neceſſity do undertake. Mat. 12. 11. where Chriſt teaches us, that a ſheep which is on the Sabbath day fallen into a pit, may lawfully be laid hold on, lift up, and drawn out: for no laws are appointed to neceſſity, which defendeth whatever it enforceth.
It is ordained in the Council of Narbo, that every man, as well free-born, as ſervant, Goth, Roman, Syrian, Greek, or Jew, ſhould do no work on the Lords day, nor yoke oxen, except there be a neceſſity [murando] for walling [otherwiſe in metendo] for fetching in corn. Can. 4. They therefore allow labour undertaken for neceſſity. Of which nature there are divers reſerved caſes, of which frequent mention is made in the Decretals. In which number, is the taking of Fiſhes, which, unleſs they be then taken, cannot be taken at another time. This appears in the catching of Herrings, which do appear ſeldome, or but upon certain dayes, to catch which (although ſome think it no caſe of preſent neceſſity) there is liberty granted whenever they appear. Decret. Greg. l. 2. de feriis, Tit. 9. cap. licet. & Gregorius Ep. l. 11. cap. 3. Although he denies that the body is to be waſhed on the Lords day, out of luxury of mind, or for pleaſureſake, yet he condemns it not, neceſſity ſo requiring: whereby it appears, that under the name of baths, all things done out of neceſſity to the body are allowed.
Neither doth any one find fault with that bour that is beſtowed in the exerciſes of piety: as being that which directly tends to the worſhip and glory of God, and doth promote aMaetth. 12. 5.it. Of ancient time ſaith Tertullian, the law of the Sabbath forbad humane labours, not divine bAd … ▪ …. 2. c. 21.The Heathens allowed a liberty to labour about both theſe. Macrob. Saturn. l. 1. c. 16. in whoſe judgment, works undertaken for religious devotion ſake, or any neceſſity, were lawful amongſt them, even on a Feſtival day.
In another caſe alſo, there is by ſome a certain indulging of labour yielded. By Conſtantine the Great the Countrey men were permitted to attend on the tilling their ground on that day: But I will ſet down the words of that indulgence. cCod. li. 3. Tit. 12. de feriis, leg. 3. …Let all Judges and people in cities, and all crafts-men rest upon the honourable Sunday. Yet let thoſe that live in the countrey, freely, and at their liberty, ſerve husbandry: becauſe it frequently falls out, that on another day the corn and vines cannot ſo conveniently be committed to the furrows; and ſo by miſsing of that advantage, the profit yielded by the heavenly providence periſh.
Now if any one, becauſe of that indulgenceCountrey men are bound to ſanctifie the Lords Day. granted to to countrey men, to work on the Lords day, think, that they are not at all obliged to ſanctifie this ſolemnity; eſpecially whereas the Fathers of the Church about the year 305. in 1 Eliber. Concil. appointing a Canon about celebrating the Lords day, do only make mention of thoſe that live in Cities, when they ſay, aCan. 21.If any dwelling in the Cities ſhall not for three Lords dayes come to the Church, let him abſtain for a while, that he may be thought as one rebuked. If, I ſay, any will interpret theſe words ſo, as if attending this Feſtivals ſolemnity, belonged only to Citizens, and that Countrey men were left at liberty on that, to beſtow their labour in their trades and affairs, ſetting aſide all care of Religion: as if the Lords day were like thoſe Holy dayes which among the Romans were proper to ſome Families, which they obſerved according to the uſe of their houſhold celebrity: or like thoſe Feriae Imperativae, bMacrob. Saturn. l. 1. c. 16.which the Conſuls or Praetors proclaimed by the freedome of their power: as if it were for Princes and Magiſtrates to determine by their power to whom it belongs to celebrate the Lords day: they that ſo think, neither do reach the ſenſe of the Law made by Constantine, nor of the Eliberitan Canon: becauſe a long while before Conſtantine of bleſſed memory, by the grace of God came to the Empire, there was meeting of all in the ſame place, on the Sunday, whether they lived in City or Country, as Juſt. Martyr witneſſes, Ap. 2. And cHom. 29. in Num.Origen perſwades all, that on the Chriſtian Sabbath, they would come to Church, and there hearken to holy Lectures and Treatiſes. Theſe are the duties which Chriſtians are to attend, from which none, no not Countrey men are exempted; but as well they in the Countrey, as they in City, were obliged to be preſent at Churchaſſemblies. Which things being conſidered, I ſee not to what purpoſe any ſhould conclude out of the Elib. Council. that they which live in the Countrey are not to attend on the Lords Feſtival: although in the Canon there be expreſs mention of thoſe who live in Cities: becauſe the Biſhops and Presbyters (to whom it belonged to go before the other members of the Church in celebrating the Lords day) did dwell in the Cities; and in that age, there was not every where a ſupply of them afforded for the Villages: therefore the Fathers of that Synod, by name did expreſs theſe, who were ſupplied with them that laboured in the Word. And a long time after the Eliberitan Council was gathered, divers Villages were not furniſhed with Churches: witneſs Chryſostom, Hom. 18. in Act.
Beſides, when it's plain, that the unlearned, and unbelievers were admitted into the Church-aſſembly in the Apoſtles dayes, 1 Cor. 14. 23. why ſhould not the Countrey men, after the Apoſtles death, be bound to be preſent at the aſſemblies of the Church, as if they who had beſtowed their pains in tilling the earth, had forthwith forſworn their barbarity? And becauſe they who live in the Countrey, are as well Members of Chriſt as Citizens; why ſhould not Chriſt impart his communion as well to theſe as thoſe in the exerciſes of Religion, on the Lords dayes? It is expreſly commanded in al. 8. c. 33.the Conſtitutions which they call the Apoſtles, that on the Lords day ſervants attend in the Church to hear the Doctrine of Religion. And bl. 7. c. 19.Sozomen tells us, that amongſt the Arabians and Cyprians he found ordained Biſhops in Villages. If at that time Biſhops were ſet over ſome Villages, then certes, they who inhabited them were inſtructed by the Biſhops in the Doctrine of Chriſt, on all, eſpecially the Lords dayes, as the cuſtome of the Church was. cDe praepar. Evan. l. 1. c. 13.Euſebius alſo confeſſeth, that men and women, old men and children, bond and free, noble and ignoble, learned, and unlearned, did almoſt daily aſsemble together in every place, whereever the men lived, to receive the diſcipline of Chriſt, from the riſing of the Sun to the ſetting thereof. If all men of whatever condition or quality, were daily intent upon the Doctrine of Chriſt, then they that lived in the Countrey did not refuſe it on the Lords day. Yea, the ſame Author, aOrat. de laud. Conſt.as formerly we have ſeen, affirmeth, that Chriſt hath preſcribed all the inhabitants of the world, whether at land or ſea, to celebrate the Lords day. Euſebius therefore acknowledges not that it's only for Noble men, and others of great name, to be preſent at Church-aſſemblies, from which, ſervants, and thoſe of inferiour condition, ſhould be excluded; but ſaith, that the Lord himſelf hath otherwiſe commanded. Alſo in Theodoret bHiſt. l. 5. c. 17.that pious Emperour Theodoſius witneſſeth, that the doors into the holy Temple are open for ſervants and beggars: and therefore in this age, they were preſent with other Chriſtians in the Church-aſſembly, and were not excluded from the ſame.
But let us return to examine that indulgenceThe indulgence granted by Conſtantine the Great, is examined, granted by the Emperour Conſtantine to Countrey men, for working their labours on the Lords day. Where firſt, we may make a queſtion, with the learned Divine, Mr. S. A. Whether any ſuch was ever granted of him for the countrey mens ſakes or no? ſince Euſebius (who was Conſtantius's contemporary, and who well enough knew all things that the Emperour did) ſpeaking of the Law he made about obſerving the Lords day, makes no mention of this indulgence, Euſeb. de vita Conſtantin. l. 4. c. 18. but only relates, how the Emperour commanded that all ſhould reſt from their works. In the ſame manner, Sozomen recites the ſame law, although lib. 1. c. 18. and in both there be a deep ſilence about excepting country labours. Which things being conſidered, it may juſtly be doubted, whether ever ſuch an indulgence were granted by that Emperour of bleſſed memory: But come on: and granting this indulgence for the authority of the Book relating it, let us ſeek out the reaſon and ſenſe thereof. This was the true reaſon of that liberty, if there was any granted: Becauſe Conſtantine ſubjected all the ſubjects of the Roman Empire, (whether they had embraced the Chriſtian faith, or had not yet taſted it) to the law of obſerving the Lords day; aDe vita Conſt. l. 4. c. 19.witneſs Euſebius. Which, though it could be known by no other argument, might be judged of by this, that he calls not that day in the Church manner (as bAn. 321. n. 12.Baronius) The Lords day, but by the Heathen manner, Sunday. Thence, I ſay, may it be gathered, that the ſame Law was not preſcribed by him to Chriſtians only, but Heathens alſo, for whoſe ſake he uſes an appellation peculiar to them. Since therefore the Gentiles alſo were to reſt from their labours, by virtue of the Law made by …ſtantine; therefore he granted them a liberty to look after their countrey labours. Whereas he knew that thoſe who were not turned Chriſtians, could not eaſily be brought in to be bound by the Chriſtians lawes, he yielded ſomething for theſe mens ſakes: and Conſtantine was ſufficiently hated by them, for neglecting their idolatry: and therefore by little and little he ſtudied to draw them to the true worſhip of God; as Euſebius, ubi ſupra.
Moreover, the liberty of medling with countrey labours on the Lords day, was granted to countrey men only in caſe of neceſſity, which thing the very words of the indulgence do declare: leſt through occaſion of a moment, the profit yielded by the heavenly providence periſh: by the occaſion of one moment, the profit of fruits might periſh; therefore, in gathering in the fruits, ſometimes a regard of a moment may be had; no labours are therefore permitted, but to undergo which, they were induced by a certain neceſſity, leſt the fruits ſhould periſh; in which caſe alſo we have obſerved worldly labour is permitted.
That exception therefore of Conſtantine, This indulgence revoked.cannot be brought to patronize labour uſed upon no neceſſity: becauſe he indulged this liberty for the ſake of the Heathen only, whom he with all lenity ſtudied as far as he could to perſwade them to embrace the Chriſtian faith, and in caſe of neceſſity: which being afterwards continued a while, Leo declares void, by a new law ſet forth to the contrary, and calls that indulgence a decree differing from the Apoſtles.
But becauſe Leo doth very aptly anſwer the reaſon of this indulgence aſſigned by Conſtantine, I will ſet down his very words for the Readers ſake. Becauſe, ſaith he, it is apparent that another law doth contradict that law which commands all to reverence the day of the Lords Reſurrection, by a ceſſation from labours, which determines, that all generally are not prohibited working, & others have a liberty to work, (for it ſaith, Let all Judges, &c. as above in the Law of Conſtantine) the cauſe of which profaning that day is grounded on no reaſon; (for although the preſervation of fruits may be pretended, yet that is of no weight, and in very deed is fooliſh: ſince not the diligence of husbandry, but the virtue of the Sun, when it ſeems good to the bestower of fruits, doth afford the abundance of fruits;) becauſe, I ſay, ſuch a law is come forth, as viliſies the Lords worſhip, and is a decree differing from thoſe that by the Holy Ghoſt have gotten the victory against all their adverſaries; we ordain alſo, which ſeemed good to the Holy Ghoſt, and the Apoſtles instituted of him, that all perſons ceaſe from labour that day, whereon our innocency was reſtored (he ſpeaks of the Lords day) and let neither husbandmen, nor any others, go about any unlawful work on that day. For if they who obſerved but a certain ſhadow and figure, did ſo greatly reverence the Sabbath day, that they wholly abstained from all labour; how is it not reaſonable for thoſe who honour the light of grace, and the truth it ſelf, to reverence that day, which is of God enriched with honour, and on which deliverance from ſhameful deſtruction was wrought for us? Thus Leo, Novel. 54. Leon. And ſo (according to that common Proverb, The later day is ſcholar to the former) what by too much facility, which ſuited not with the Lords ſolemnity, was formerly granted by them that followed, who ſaw the inconvenience of the former liberty, was afterwards amended.
In divers Councils alſo it was ordained, that no rural labours ſhould be exerciſed on that day: as about the year 413. in oneAn. 413. and the ſame year, all ſervile and rural labours, and markets are forbidden, Concil. Aceratenſi 14. Can. 16. in Turonenſi, Can. 40. in Moguntino, Can. 37. in Rhemenſi, Can. 35. & in Conc. Aurelianenſi, 3. where theyAn. 540. think fit to determine of rural work, that is, concerning husbandry, or the vineyard, or pruning, or reaping, winnowing, or cutting hedge, that coming to the Church, they moght more eaſily attend upon prayer. Can. 27. Alſo in Conc. Narbonenſi, cap. 4. it's ordained,An. 589. that they ſhould not yoke oxen. In Concil. Antiſiodorenſi, Can. 16. It is not lawful to An. 590.yoke oxen on the Lords day, or to exerciſe other labours. Alſo in Concil. Calibonenſi, An. 664.Can. 18. We define that none at all preſume to work any rural labours on the Lords day; that is, to plow, to reap, make ſale, or any thing that pertains to husbandry.
But although theſe things do very abundantlyPaula her fact in Hierom is examined. ſhew, that on the Lords dayes we are not to employ our work for gainful labour, ſince as well they were to be puniſhed by the ſupreme authority of the Prince, as by the cenſure of the Church, who did the contrary: yet there are ſome, who (having no reſpect either to the worſhip of God, or to the promoting mens ſalvation) do affirm, that Chriſtians may on the Lords day ſafely attend any labours, when the duties of the publick ſervice are ended: to eſtabliſh which opinion, they firſt wreſt the authority of Hierom, and them of the third Council of Orleans. Hierom. in Epitaphio Paulae ad Euſtochium, tells us, that the women returning from the Church, on the Lords day, with Paula, were buſie about their task, and either made clothes for themſelves or others. In the Council of Orleans they determine, that on Can. 27.the Lords day that to be lawful, which was lawful before to be done: only rural labours excepted. Hence ſome gather, that men are to ceaſe from their labours no lo…r on the Lords dayes, than while *Make Prayer.collectam faciunt, (as Hierom there ſpeaks.)
But firſt let the Reader well weigh, whether Hierom in that place may ſeem to ſpeak of womens labour, which they beſtowed about their works on other than the Lords dayes, and whether revertentes ab Eccleſia, in him, be the ſame as if he had ſaid, when they are not preſent at Church, they are buſie at work. Nor doth this ſenſe of Hierom's words want reaſon▪ eſpecially becauſe Hierom ſayes, they went only to the Church on the Lords day. And in another place, Hierom Hier. in Teſ. 50.contends, that on the Sabbath (he ſpeaks to thoſe whom Chriſt had made free, not the Jews) men ſhould only do thoſe things which pertain to the ſalvation of the ſoul. Now if thoſe women had on that day plied their labours, they would have done ſomewhat that had not pertained to the ſouls ſalvation: which, by Hierom's judgment, they ſhould not have done. And of others Hierom ſpeaks, who on the Lords dayes did only attend on Prayer and reading. Epist. ad Euſtochium de cuſtodia virginit. But Hierom ſayes not this, as if on the Lords day to attend the duties of piety, had been only appropriated to the *They that lived in a Monaſtery together.Coenobitae, (of whom he ſpeaks: and other Chriſtians on that day had employed their work o…daily labours, from which the Coenobitae ceaſed: No, by no means. But the Holy Father doth diſtinguiſh the works undertaken by the Coenobitae, on the Lords day, from others which they undertook on the other dayes of the week: on which they fell about ſtated works, (as he ſpeaks) and thoſe being ended, they attended on Prayer, and reading alſo: which thing they alſo did every day when they had ended their labours: but on the Lords day they were intent on nothing elſe but the duties of piety.
Secondly, If it ſhould be granted, that thoſe women did attend their ordinary works on the Lords day, it was proper to them onelyonly: and then what we muſt think of that fact appears out of St. Cyprian; who,Epſt. 63. while he affirms that the Aquarians did bottom on no author or will of Chriſt, inſinuateth this Doctrine to us, namely, that the cuſtome of ſome men is not to be followed, unleſs firſt we enquire whom they followed: whoſe grave authority we may very fitly accommodate to the aforeſaid women. We are to conſider not only what thoſe women did, but upon what authority they did it. If they attended on the Lords day their daily works and labours, they were invited thereunto neither by the authorities of Chriſt, nor his holy Apoſtles, nor the lawful practiſe of the Church (which reſtrained Chriſtians from thoſe works.) And I believe no body of a ſound mind will impoſe as a law on other mens ſhoulders, a certain ſingular cuſtome, confirmed by no law, or authority, but contrary to the general practice of the whole Church: eſpecially when Hierom himſelf, and other grave Fathers do conclude that nothing but the works of piety, or of ſome emergent neceſſity is to be done on that day, as formerly from their writings hath been obſerved. We do with St. Auſtin, commend Epiſt. ad… Caſulanum▪a custom, which is known to uſurp nothing againſt the Catholick faith.
Thirdly, Charles the Great in his ConſtitutionsCent. 8. c. 6. de moribus Chriſtianorum▪ ordains, that on the Lords day women ſow not their clothes. Now we prefer juſtly the religious ordinance of a pious Emperour, depending upon various authorities of Eccleſiaſtical Canons, to a cuſtome of women, confirmed by no antiquity.
Laſtly, I'le only add this, What if thoſe ſilly women believed it to be a work of charity by the example of Dorcas?
Now I muſt anſwer to the authority ofCanon Conc. Aurel. is conſidered. the Council of Orleans (which was but a Provincial, and conſiſted onelyonly of twenty five Biſhops) for performing all labours on that day, excepting rural, in the ſame manner as ſometimes aHierom Ep. ad Euagr.Hierom to Euagrius, while he was ſhewing what difference there was between a Biſhop, Elder, and Deacon, he would not have the cuſtom (in ſome ſort contrary to his opinion) of one City (namely Rome) to be brought out againſt him, for, he being judge, the authority of the world was greater than the Citie's. And ſo I muſt ſay here. If an indulgence for them had grown into uſe with the reſt of the Church, or had been ſupported by reaſon, or any authority; then the ſentence of this (though Provincial) Council had been of ſome weight: but in this their cuſtome being rejected of the Church up and down diſperſed, is not to be obtruded as a law upon all.
Then ſecondly, the Biſhops being congregated in that Council, purpoſed to obviate (as they ſpeak) the Jewiſh obſervation of the Sabbath. And they yield theſe things, leſt they ſhould rather ſeem to ſet up a Jewiſh inſtitution, than Chriſtian liberty: and the very words of the Canon do intimate, that the people were perſwaded that theſe things ought not to be done. I'le add nothing of the corrupting that place (which Binius judges to be depraved) only let others judge what authority is to be given to it: it ſuffices us, that the Fathers with one conſent do interdict all Chriſtians earthly affairs, and worldly works on Lords days, although ſome, abounding in their ſenſe, do ſeem to think otherwiſe.
Laſtly, that I may put an end to this Chapter, two things now remain to be conſidered in the Emperours Laws, made about the Lords Day, which, according to ſome, do mightily prejudice its ſolemnity: the firſt of theſe is conſidered in their Manumiſſions, and the ſecond in ſome certain tranſactions to be done on the Lords day: and ſince both of theſe are a civil office, ſome think that certain worldly things for that cauſe were to be done on that day, which were not works of piety. To add ſomewhat of both theſe offices, will not be far from our purpoſe.
The indulgence for making free and manumitting,Manumiſſions performed on the Lords day. granted by the Chriſtian Emperours, and to be done on the Lords day, could not hinder its religious ſolemnity; which, that it may appear, the reaſon of that inſtitution is a little better to be enquired into. Conſtantine, of bleſſed memory, ſtudied by laws, and all other means to promote the worſhip of God: amongſt other things, he granted liberty to the Church, by law, that whoever were made free, the Prieſts being witneſſes, they ſhould be inrolled into the number of the Roman Citizens: So Nicephorus Hiſt. l. 7. c. 46. and Sozomen Hiſt. l. 1. c. 8. And if any deſire to ſee the form of theſe Manumiſſions, it is extant in the fragments Conc. Toleran. andConc. T. 3. p. 566. in the learned Instellus his notes in Canones Africanos, Can. 64. whither I refer the Reader: becauſe it is only my purpoſe to touch ſomething of the time wherein theſe Manumiſſions were done; which, by Hiſtorians, and the Emperours laws, we ſee fall out to be on the Lords day: and that eſpecially for the honour of the Church, and increaſe of Chriſtian Religion: while they by the Biſhops were performed in the Church, the Biſhops were had in greater eſteem among the people: till (as the learned Inſtellus very well obſerveth) as formerly ſervants were manumitted in the Temple of the Goddeſs Feronia, ſo afterwards, by the Emperours Conſtitutions, together with their liberty, they obtained to be Roman Denizens in the Church: No otherwiſe then as among the Egyptians, the cubit wherewith the inundation of Nilus was wont to be marked, was no more brought, as the cuſtome was, to the Temples of the Heathen, but from that time to the Churches of the Chriſtians, Sozomen 1. c. 8. After this manner the Emperour did earneſtly regard the worſhip of God in making his laws; to encreaſe which, he alſo eſtabliſhed that about Manumiſſions to be made on the Lords day in the Church.
Moreover, ſervants, thoſe for the moſt part whom their Maſters diſcharged againſt their will, obtained their freedome, not without great difficulty, as Sozom. therefore the ſervants (as ſaith Zonaras in Can. 88. Carthagin.) fled to the Church; and if the Biſhop determined equally, they were manumitted. Thereupon the Emperour ordains, aSoz. l. 9.that all who were by the Prieſts testimony ſet at liberty in Churches, ſhould be made Denizons of the Roman Commonwealth. And afterwards, in proceſs of time, the Fathers of the Synod thought good to adviſe the Emperour that this might be done, Conc. Carth. Can. 88.Ap. Zon… ram. Now the benefit of liberty (of which the Emperour was deſirous, as tending to the glory of God) was very acceptable to God; and for charity ſake on that day (whoſe holineſs works of charity do not diſhonour) was alſo to be performed.
I could alſo name another cauſe, aſſigned in the fragments Conc. Toletan. Some thought that they did a thing very acceptable to God, and profitable▪ to their own ſouls, if in the Church of ſome Saint, in the preſence of the Biſhop, or the Prieſts there ſtanding, or the noble Laity, before the horn of the Altar of that Church, ſend out their ſervants free by a charter of abſolution and freedom from all bonds of ſervitude: But theſe ſuperſtitious Manumiſſions for remedy of the ſoul, as they ſpeak, were obſerved about the four hundredth year after Chriſt: but that formerly mentioned by Zonaras, Sozomen, and Nicephorus, was the true cauſe why firſt the pious Emperours lookt to that theſe Manumiſſions were performed on the Lords day: which we do not ſee hindred the Lords ſolemnity.
As Manumiſſions do not obſcure this ſolemnity, ſo certain tranſactions are lawful on the Lords day. Nor can this hinder it, that Leo, a moſt earneſt defender of the Lords feſtival, did indulge thoſe that were at odds Cod. l. 3, tit. 12. leg. 11.amongst themſelves, leave to meet on the Lords day, vicaria poenitudine, whereon they might conferr of their bargains, & ſpeak of their tranſactions. Theſe which were offices of charity could not deſtroy the Lords ſolemnity. For that holy man Leo would have adverſaries freely, and without fear, to meet together, & vicaria poenitudine, (which the interpreter of the Law expounds by repentance, which ought to return by courſe, that is, on the Lords dayes: or vicaria poenitudo is that which one expecteth from the other by turn) be reconciled to one another; to effect which reconciliation, they might be at their liberty to confer of their bargains, and ſpeak of their tranſactions. But all theſe things were granted by the Emperour, not for any worldly end, but for renewing their loſt friendſhip, which could not obſcure the honour of the feſtival, on which the things that pertained to peace and concord were permitted; for they then, as it were leaving their gift before the Altar, went their way, that they firſt might be reconciled to one another, and then come and offer their gift;Mat. 5. 24. which reconciliation could not be made without mention of their bargains and tranſactions, upon whoſe account they were at difference. And thus much for avoiding worldly affairs, and eſpecially gainful labours, on the Lords day.