CHAPTER IV

OF THE THIRD COMMANDMENT

REMEMBER THAT THOU KEEP HOLY THE SABBATH DAY. SIX DAYS SHALT THOU LABOUR, AND SHALT DO ALL THY WORKS; BUT ON THE SEVENTH DAY IS THE SABBATH OF THE LORD THY GOD: ON IT THOU SHALT DO NO WORK, THOU, NOR THY SON, NOR THY DAUGHTER, NOR THY MAN-SERVANT, NOR THY MAID-SERVANT, NOR THY BEAST, NOR THE STRANGER THAT IS WITHIN THY GATES, FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND THE SEA, AND ALL THINGS THAT ARE THEREIN, AND RESTED ON THE SEVENTH DAY: THEREFORE THE LORD BLESSED THE SEVENTH DAY, AND SANCTIFIED IT.

QUESTION I

What this Commandment prescribes to the Faithful

In this precept of the law is prescribed in due order that outward worship which is due to God from us, this being as it were a fruit of the preceding commandment; for if, guided by the faith and hope that we repose in him, we worship God piously in our inmost souls, we cannot refrain from honouring him with outward worship and thanksgiving. And as this is a duty which cannot be easily discharged by those who are engaged in the occupations of human things, a fixed time has been appointed when it may conveniently be performed.

QUESTION II

Why the Pastor should take Especial Care that what is here prescribed be retained for ever in the Memory of the Faithful

As, then, this commandment is such as to be productive of admirable fruit and utility, it is of the utmost importance that the pastor employ the greatest diligence in the exposition thereof. To the zealous performance of this duty the word remember, with which the precept commences, must serve to animate him; for, since it is the duty of the faithful to remember, it is also that of the pastor, by admonishing and instructing, frequently to remind them of this commandment. And the importance of the observance of this commandment is clearly perceived from the consideration that a faithful compliance therewith facilitates the observance of all the other commandments of the law; for as, amongst the other duties which ought to be performed on holy days, the faithful are bound to assemble at church to hear the word of God; when they shall have learned the divine precepts of righteousness, they will also naturally be prompted to keep the law of the Lord with their whole hearts. Hence the celebration and sanctification of the Sabbath are very often enjoined in Scripture, as may be seen in Exodus, Leviticus, Deuteronomy; in the prophets also Isaiah, Jeremiah, and Ezekiel; all of whom, in many places, contain this precept on the observance of the Sabbath.

QUESTION III

In what manner Princes are to be encouraged to aid the Prelates of the Church

But princes and magistrates are to be admonished and exhorted to aid with the support of their authority the prelates of the Church, most especially in those things which appertain to the upholding and extending of this the worship of God, and to command the people to yield obedience to the injunctions of their pastors. With regard to the exposition of this commandment, care is to he taken that the faithful be instructed in what it agrees with and what it differs from the others. For thus will they understand why we observe and sanctify not the Sabbath, but the Lord’s day.

QUESTION IV

In what this Precept differs from the other Commandments of the Decalogue

The difference, then, appears evident, in that the other commandments of the decalogue are precepts of the natural and perpetual law, under all circumstances unalterable, whence, notwithstanding the abrogation of the law of Moses, all the commandments contained in the two tables are observed by the Christian people, not because Moses so commanded, but because they agree with the law of nature, by the dictates of which men are impelled to their observance; whereas this commandment, touching the sanctification of the Sabbath, if considered as to the time of its observance, is not fixed and unalterable, but susceptible of change, and belongs not to the moral but ceremonial law. Neither is it a natural principle, for we are not taught or formed by nature to give external worship to God on the Sabbath rather than on any other day; but from the time the people of Israel were liberated from the bondage of Pharaoh, they observed the Sabbath day.

QUESTION V

At the Death of Christ, when the Ceremonies of the Law were removed, the Sabbath also, as a Ceremonial, was removed

The obligation, however, was to cease, together with the abrogation of the other Jewish rites and ceremonies, namely, at the death of Christ. For having been, as it were, images that shadowed forth the light and the truth, these ceremonies were of necessity to disappear at the coming of the light and truth, which is Jesus Christ. On which subject St. Paul, in his epistle to the Galatians, when reproving the observers of the Mosaic rites, says: Ye observe days, and months, and times, and years: I am afraid of you, lest I have bestowed upon you labour in vain. To this effect he also wrote to the Colossians. So much, then, touching the difference [between this and the other commandments].

QUESTION VI

In what the Third Commandment agrees with the Rest

But this precept agrees with the others not in what is ritual and ceremonial, but inasmuch as it comprises something that appertains to the moral and natural law. For the worship of God and the practice of religion, which are comprised in this precept, have the natural law for their basis, whereas it is natural for us to give some time to the worship of God; a proof of which is the fact, that we find amongst all nations certain regular and public festivals consecrated to the performance of the rites and solemnities of religion. For it is natural to man to give some time to necessary functions, such as bodily repose, sleep, and other such matters; so also does the same nature require that some time be allowed to the mind, to recruit its energies in the contemplation of God; and thus, as some portion of time ought to be consecrated to divine things, and to paying the worship due to the Deity, this no doubt appertains to the moral law.

QUESTION VII

The Jewish Sabbath changed into the Lord’s Day by the Apostles

The apostles, therefore, resolved to consecrate the first day of the seven to divine worship, and called it the Lord’s day; for St. John, in his revelation, makes mention of the Lord’s day; and the apostle orders collections to be made on the first day of the week, that is, according to the interpretation of St. Chrysostom, on the Lord’s day; and thus are we given to understand that even then the Lord’s day was kept holy in the Church. In order, now, that the faithful may know what they are to do, what to abstain from on this day, it will not be foreign to the pastor’s purpose carefully to explain word for word the whole precept, which may properly be distributed into four parts.

QUESTION VIII

Of the General Precept contained in the Word “Remember”

First, then, he will explain generally what is prescribed to us by these words: Remember that thou keep holy the Sabbath day. The word remember is appropriately made use of at the beginning of the commandment, because the sanctification of that particular day belonged to the ceremonial law. Of this it seemed necessary to admonish the people, for, although the law of nature commands us at some time to give external religious worship to God, it prescribes no particular day for the performance of that duty. The faithful are also to be taught, that from these words we may infer in what manner we should employ our time during the week; to wit, that we are constantly to keep in view the Lord’s day, on which we are, as it were, to render an account to God of our deeds and works; and that therefore our occupations thould be such as not to be repudiated by the judgment of God, or, as it is written, be to us a grief, and a scruple of heart. Lastly, we are taught—and the lesson certainly merits attention—that there will not be wanting occasions to lead to forgetfulness of this commandment, being led either by the example of others who neglect its observance, or by a love of amusements and spectacles, by which we are frequently withdrawn from the holy and religious observance of the Lord’s day. But we now come to the meaning of the word Sabbath.

QUESTION IX

Meaning of the Word “Sabbath” in Scripture

Sabbath is a Hebrew word, in Latin signifying cessation: to Sabbatize, therefore, means to cease [from labour,] and rest; and in this sense the seventh day was called the Sabbath. It is so called by the Lord in Exodus, because, having finished the creation of the world, God rested from all the work which he had done. But subsequently not only this seventh day, but, in honour thereof, the entire week was called the Sabbath; and in this sense the Pharisee says in St. Luke: I fast twice in a (Sabbath) week. Thus much will suffice as to the signification of the word Sabbath.

QUESTION X

Of the Sanctification of the Sabbath

In holy Scripture the sanctification of the Sabbath is a cessation from bodily labour and from business, as is clear from the following words of the precept: Thou shalt do no work on it. This alone, however, is not the whole meaning of the commandment, for otherwise it would have been sufficient to say in Deuteronomy: Keep the Sabbath day; but as it is there added, to sanctify it, these words prove that the Sabbath is a day sacred to religion, and consecrated to divine offices, and duties of devotion. The Sabbath, therefore, we observe fully and perfectly, when we afford to God the duties of piety and religion; and this is evidently the Sabbath which Isaiah calls delight, for festivals are, as it were, the delight of God and of pious men. If, then, to this religious and holy observance of the Sabbath are added works of mercy, the rewards proposed to us in the same chapter are indeed most important and most numerous.

QUESTION XI

The Proper Meaning of the Previous Words

The true and proper meaning, therefore, of this commandment tends to this, that a man, both in mind and body, give himself up at some fixed time, so that, disengaged from bodily labour and business, he may piously worship and adore God.

QUESTION XII

What is shown by the Second Part of the Commandment

The second part of the precept shows that the seventh day was consecrated to the worship of God: Six days, says he, shalt thou labour, and do all thy work, but the seventh day is the Sabbath of the Lord thy God; by which words we are to understand that the Sabbath is consecrated to the Lord, and on that day we are to render unto him the duties of religion, and to know that the seventh day is a sign of his rest.

QUESTION XIII

Why it was necessary for the Jews that a Certain Day, and that the Seventh, should be fixed for Divine Worship

Now this day was consecrated to the divine worship, because it was inexpedient to leave to a rude people the choice of a time of worship, lest perchance they might imitate the rites of the Egyptians. The seventh day was therefore chosen for the worship of God, a circumstance replete with mystery. Hence in Exodus, and in Ezekiel, the Lord calls it a sign: See that ye keep my Sabbath, says he, for it is a sign between me and you throughout your generations, that ye may know that I am the Lord that doth sanctify you.

QUESTION XIV

Of what Things the Celebration of the Sabbath was a Sign

It was therefore a sign to indicate that men should dedicate and consecrate themselves to God, whereas we see that to him is dedicated even the day; for that day is holy, because on it, in a special manner, men should practise holiness and religion. It is, in the next place, a sign, and, as it were, a memorial of the stupendous work of the Creation. To the Jews it was also a traditional sign, handed down to remind them that they had been freed and delivered by the hand of God from the galling yoke of Egyptian bondage, as the Lord showed in these words: Remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out from thence through a mighty hand, and by a stretched out arm. Therefore the Lord thy God commanded thee to keep the Sabbath day. It is also a sign of the spiritual and of the celestial Sabbath.

QUESTION XV

Meaning of the Spiritual Sabbath among Christians

The spiritual Sabbath consists in a certain holy and mystic rest, wherein the old man, being buried with Christ, is renewed unto life, and zealously exercises himself in those acts that accord with Christian piety; for they who were sometimes darkness, but now are light in the Lord, should walk as children of light in all goodness, and righteousness, and truth, having no fellowship with the unfruitful works of darkness.

QUESTION XVI

The Sabbath of the Blest

The heavenly Sabbath, as St. Cyril observes, treating of these words of the apostle, There remaineth, therefore, a rest for the people of God, is that life, in which we shall enjoy with Christ all good things, sin being radically extirpated, according to these words of Isaiah: No lion shall be there, nor shall any mischievous beast go up by it, but a path and a way shall be there, and it shall be called the holy way; for the soul of the saints attaineth all good things in the vision of God. The pastor, therefore, will exhort and arouse the faithful in the words of the apostle: Let us hasten, therefore, to enter into that rest.

QUESTION XVII

Other Festivals, besides that of the Seventh Day, observed by the Jews

Besides the seventh day, the Jewish people had also other festive and sacred days instituted by the divine law, on which the recollection of the principal favours [conferred on them by God] was awakened.

QUESTION XVIII

Wherefore the Apostles dedicated the First Day, instead of the Seventh, to the Divine Worship

But it hath pleased the Church of God in her wisdom, that the religious celebration of the Sabbath day should be transferred to the Lord’s day. For as on that day light first shone upon the world; so by the resurrection on that day of our Redeemer, who threw open to us the gate unto everlasting life, our life was called out of darkness into light; and hence the apostles would have it called the Lord’s day. We also learn from the sacred Volume that the first day of the week was held sacred, because on that day the creation of the world commenced, and the Holy Ghost was bestowed upon the disciples.

QUESTION XIX

Other Festivals why instituted among the Christians in Addition to the Lord’s Day

From the infancy of the Church, and in subsequent times, other days were instituted by the apostles, and by our holy Fathers, in order to commemorate with piety and holiness the beneficent gifts of God. Amongst these days those are held the most conspicuous, which were consecrated to religion in honour of the mysteries of our redemption; and, next to them, those dedicated to the most blessed virgin mother, and also to the apostles, martyrs, and the other saints reigning with Christ; in the celebration of whose victories the goodness and power of God are praised, due honours are awarded to their memories, and the faithful are excited to the imitation of their [virtues].

QUESTION XX

Sloth and Indolence condemned by this Precept

And whereas, to enforce the observance of this precept, there is great efficacy in these words: Six days shalt thou labour, and shalt do all thy work; but the seventh day is the Sabbath of the Lord thy God, the pastor should carefully explain that portion to the people. For we may implicitly infer from them, that the faithful are to be exhorted not to pass their lives in indolence and sloth; but, mindful rather of the words of the apostle, each do his own business, and work with his hands. By this precept, moreover, the Lord commands, that on those six days we do our works, and defer not to the Sunday what should be done or transacted on the other days of the week, through which neglect our attention must be withdrawn from the care and study of divine things.

QUESTION XXI

What is chiefly forbidden, to be done on the Sabbath

The third part of the commandment comes next to be explained. It describes, to a certain extent, the manner in which we are to keep holy the Sabbath day; but explains particularly what is prohibited to be done on that day: In it thou shalt not do any work, says the Lord, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates. In these words we are taught, in the first place, to avoid altogether whatsoever may interfere with the divine worship. For it is easy to perceive that every manner of servile work is forbidden, not because it is improper or evil of its ownself. but because it withdraws our mind from the divine worship, which is the end of the commandment. Therefore should the faithful be the more careful not to profane the sabbath by sin, which not only withdraws the mind from the contemplation of divine things, but entirely alienates us from the love of God.

QUESTION XXII

Outward Actions, referring to the Worship of God, are not interdicted on the Sabbath

But whatever actions concern divine worship, such as the preparation of an altar, the decoration of a church on occasion of some festival, and the like, although servile works, are not prohibited; and hence our Lord has said: The priests in the temple profane the Sabbath, and are blameless.

QUESTION XXIII

Certain Servile Works also are allowed on Feast Days, from, Necessity

Neither are we to suppose that by this commandment attention is forbidden to those things, which, if neglected on a festival, are lost to the proprietor, the preservation of which the sacred canons also permit. There are many other things which our Lord in the gospel declares may be done on Sundays and holidays, and which may be easily seen by the pastor in St. Matthew, and St. John.

QUESTION XXIV

Why Cattle are not to be employed on Holy Days

But that nothing might be omitted that might interfere with this sanctification of the Sabbath, beasts of burden are mentioned, because their use prevents the observance of the Sabbath day; for, if beasts of burden be employed on the Sabbath day, human labour also becomes necessary to drive them, seeing they cannot work alone, but aid man in the execution of what he plans. As then on that day it is lawful for no man to labour, neither therefore is it for cattle, of whose co-operation men avail themselves. The law, therefore, of this precept has also another object in view, which is, that if God commands the exemption of cattle from labour on the Sabbath, still more should men avoid all acts of inhumanity towards those, whose labour and industry we employ.

QUESTION XXV

In what Works Christians ought to spend the Festal Days

Nor should the pastor omit diligently to instruct the faithful in what works, in what actions Christians should occupy themselves on festivals. Amongst other things we are to visit the temple of God, and there with sincere and pious attention of mind assist at the celebration of the holy sacrifice of the mass; and frequently apply to the healing of the wounds of the soul, the divine sacraments of the Church, instituted for our salvation. But nothing more opportune, nothing better, can be done by Christian men, than frequently to confess their sins to the priests; and to this duty the pastor will be enabled to exhort the faithful, recurring for matter and manner to what we have already said in its proper place touching the sacrament of penance. But not only will he excite his people to have recourse to this sacrament, but will also sedulously exhort them again and again, to approach frequently the holy sacrament of the Eucharist. Sermons are also to be heard by the faithful with attention and diligence; for nothing is more intolerable, nothing, in truth, more unworthy of a Christian, than to despise, or hear negligently, the words of Christ. In prayer and the divine praises also should the piety of the faithful frequently be exercised; and an object of their especial attention should be diligently to learn the things that appertain to a Christian life; and to practise with assiduity the duties that comprise piety, giving alms to the poor and the indigent, visiting the sick, and piously administering consolation to the sorrowing and the afflicted; for, as St. James says, pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction. From what has been said it will be easy to conclude what are the things by which this precept is violated.

QUESTION XXVI

Why it was necessary for Certain Days to be set aside for Divine Worship

But it should also constitute part of the duty of the pastor to have at hand certain heads, from which he may draw most powerful reasons and arguments, to persuade the people to the most zealous and punctual observance of this commandment. It will materially conduce to this end, namely, to make the people understand, and see clearly, how just and reasonable it is to devote certain days exclusively to the divine worship, to acknowledge, adore, and venerate our Lord, from whom we have received supreme and innumerable blessings. For had he commanded us to offer him, every day of our lives, the tribute of public worship, would it not be our duty, in return for the mighty and infinite benefits bestowed on us, to use every exertion to obey his command with a prompt and ready mind? But now that the days specially dedicated to his service are few in number, there is no excuse for us to plead for neglecting, or discharging with reluctance, a duty which we cannot omit without very great culpability.

QUESTION XXVII

What Advantage redounds to those who sedulously obey this Precept

The pastor will next point out how lofty is the nature of this precept, whereas those who have been faithful in its observance are admitted, as it were, into the presence of God, and hold converse with him; for in our prayers we contemplate the majesty of God, and converse with him; and in hearing the preacher, we hear the voice of God, which reaches us through those, who preach on divine things piously and holily; and at the sacrifice of the altar we adore Christ our Lord there present. And these advantages they pre-eminently enjoy, who diligently observe this commandment.

QUESTION XXVIII

What, on the contrary, must be thought of those who have utterly neglected this Law

But those who altogether neglect this law, as they disobey God and his Church, and hearken not unto his precept, are enemies of God and of his holy laws; and of this we may find a proof in the perfect facility with which this commandment may be observed. For whereas God imposes no labours upon us, although we should be prepared to undergo the severest for his sake; but in this commandment he only commands us to rest, and disengage ourselves from worldly cares, on those festive days. To refuse obedience to this commandment would therefore be a proof of great temerity; and the punishments with which its violators have been visited, as may be understood from the book of Numbers, should be a lesson to Christians.

Lest, therefore, we should thus offend God, we should frequently ponder over this word, remember, and set before our eyes those important interests and advantages, which, as we have already seen, flow from the religious observance of Sundays and holidays; and also numerous other matters of the same tendency, which the good and diligent pastor will be able to pursue copiously and diffusely, as circumstances shall require.