Smith v. Foster

41 N.H. 215
Supreme Court of New Hampshire·Decided July 15, 1860·Published

Opinion

SarseNT, J.

The decisions in Frost v. Hall, 4 N. H. 153 ; Shaw v. Dodge, 5 N. H. 462 ; Clough v. Davis, 9 N. H. 500; Allen v. Beming, 14 N. H. 133, were all made upon tbe statute of 1799, which was widely different in its provisions from our present statute. That statute prohibited any person from doing or exercising any labor or business or work of bis secular calling, upon tbe Lord’s day, under a penalty. N. H. Laws of 1830,167. Tbis was a prohibition of tbe act, without any qualification. Whether tbe business were exercised alone, or in tbe midst of a city; whether it were carried on by tbe offender without any assistance, or conjointly with others ; whether there were witnesses to tbe act, or be were tried and convicted upon bis own confession alone — tbe transaction was equally within tbe prohibition of tbe statute. Nor did it, under that statute, make any difference whether tbe calling was such as to attract tbe public attention, and accompanied by noise and clamor, so as to be to tbe evident disturbance of a whole neighborhood, or whether tbe calling was a noiseless and quiet pursuit, carried on in a person’s own bouse and by himself alone, not only without disturbing anybody, but without tbe notice or knowledge of any one, if it was work or business of bis secular calling, it was alike prohibited in tbe latter case as in tbe former. But our present statute provides that tbe work, labor, or business of tbe person’s secular calling shall not be done to tbe disturbance of others upon tbe Lord’s day. Rev. Stab, ch. 118, sec. 1; [219] Comp. Laws 271. Under this statute we have two decisions reported which seem to bear upon the case before us; Varney v. French, 19 N. H. 233, and Clough v. Shepard, 31 N. H. 490. In the latter of these cases it is held that by our present statute no acts are prohibited to be done on Sunday but such as are done to the disturbance of others, and that a plea that an original writ was issued on Sunday is defective if it does not allege it to have been done to the disturbance of others; and in delivering the opinion in that case, Bell, J., in assigning a reason why the plea in abatement should state these particulars, says, “ The party who would take advantage by plea of the prohibition of the statute, is bound to allege all the facts which are necessary to show the act objected to to be a violation of law, unless those facts are such as the courts are bound to take notice of officially. He must not only allege the act to have been done on the Lord’s day, but he must allege it to be work, labor, or business of the secular calling of the person doing it; that it was done to the disturbance of others, and that it was not a work of necessity or mercy; for, unless all these facts appear, the act is not within the terms of the statute, and is not prohibited by it. The court cannot judicially know or notice either of these things unless they are alleged.”

But here the matter is not pleaded in abatement to the declaration, but is relied upon as a defence against this claimant; as an answer to his claim. And if the facts introduced constituted a defence to the claim of Mulligan, there could be no objection to their introduction upon this issue, as the pleadings stand; but whether these facts when introduced constituted a defence or not, remains to be considered.

"We are therefore led to inquire whether the facts found by the court below were such that it followed, as a conclusion of law from such facts, that the note was not thus legally transferred, and of course that the claimant cannot hold it.

[220] In Allen v. Deming, ante, it was held that tbe execution and delivery of a promissory note on Monday was business of a person’s secular calling, and of course prohibited by the law then in force, and alike prohibited by the present law, if done to the disturbance of others. Now the buying and receiving, and selling, endorsing, and delivering of a promissory note, must be business, as much as the executing and delivering of one and the receiving it would be; and it is also business of one’s “ secular calling” as much as the other.

It is not business of one’s ordinary calling or common occupation that is prohibited by our statute, as was the case by the English Sunday Act, 29 Charles II., ch. 7, sec. 1; ■ but of his secular calling. This distinction between “ ordinary calling” and “secular calling” will readily be per-, ceived. It is not claimed that the act we are now considering was an act of necessity or mercy; and the next question is, was this business done to the disturbance of others. That will of course depend somewhat upon the construction that is here to be given to the word disturbance. If that is to be understood in the sense that a person cannot be disturbed by business unless it annoys him, or interferes in some way with his devotions, or his meditations, or his rest, against his wish; if, to be disturbed, he must feel himself discommoded, troubled, or in any way annoyed by the transaction of the business, then there is no evidence in this case sufficient to warrant any such conclusion of law; because, from anything that appears in the evidence, all parties to the transaction, who had any thing to do with this business upon Sunday, seem to have been equally pleased by the transaction, and all equally interested in its accomplishment, and all equally ready, willing, and anxious to do their part of it, and to have each and all the rest do theirs.

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Smith v. Foster, 41 N.H. 215 (N.H. 1860).

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