The reason of the proscription is, not that such works are evil, but that they interfere with the intention we should give to the worship we owe to God, and that, without this cessation of labor, our bodily health would be impaired: these are the two motives of the law. But even if it happened, in an individual case, that these inconveniences were removed, that neither God's reverence nor one's own health suffered from such occupations as the law condemns, the obligation would still remain to abstain therefrom, for it is general and absolute, and when there is question of obeying a law, the subject has a right to examine the law, but not the motives of the law. We shall later see that there are other works, called common, which require activity of the mind and of the body in about an equal measure or which enter into the common necessities of life. These are not forbidden in themselves, although in certain contingencies they may be adjudged unlawful; but, in the matter of servile works, nothing but necessity, the greater glory of God, or the good of the neighbor, can allow us to consider the law non-binding. To break it is a sin, slight or grievous, according to the nature of the offense. CHAPTER LIII. SERVILE WORKS. BUT, if servile works are prohibited on the Lord's day, it must be remembered that "the Sabbath was made for man, and not man for the Sabbath," that, for certain good and sufficient reasons, the law ceases to oblige; and, in these circumstances, works of a purely servile nature are no longer unlawful. This is a truth Christ made very clear to the straight-laced Pharisees of the old dispensation who interpreted too rigorously the divine prohibition; and certain Pharisees of the new dispensation, who are supposed assiduously to read the Bible, should jog their memories on the point in order to save themselves from the ridicule that surrounds the memory of their ancestors of Blue-Law fame. The Church enters into the spirit of her divine Founder and recognizes cases in which labor on Sunday may be, and is, more agreeable to God, and more meritorious to ourselves, than rest from labor. The law certainly does not intend to forbid a kind of works, specifically servile in themselves, connected with divine worship, required by the necessities of public religion, or needed to give to that worship all the solemnity and pomp which it deserves; provided, of course, such things could not well be done on another day. All God's laws are for His greater glory, and to assert that works necessary for the honoring of God are forbidden by His law is to be guilty of a contradiction in terms. All things therefore needed for the preparation and becoming celebration of the rites of religion, even though of a servile nature, are lawful and do not come under the head of this prohibition.