Christ rose from the dead on Sunday, ’tis true; but nowhere in writing can it be found that His resurrection on that day meant a change in the Third Commandment.  In the nature of the event, there is absolutely no relation between it and the observance of Sunday.

Where will our friend find a loop-hole to escape?  Oh! as usual, for the Sunday as for the Bible, he will have to fall back on the old Church.  What in the world could he do without her?  He will find there an authority, and he is obliged to recognize it, even if he does on ordinary occasions declaim against and condemn it.  Incidentally, if his eyes are open, he will discover that his individually interpreted Bible has failed most woefully to do its work; it condemns the Protestant Sunday.

This day was changed on the sole authority of the Holy Roman Catholic Church, as the representative of God on earth, to whose keeping was confided the interpretation of God’s word, and in whose bosom is found that other criterion of truth, called tradition.  Tradition it is that justifies the change she made.  Deny this, and there is no justification possible, and you must go back to the Mosaic Sabbath.  Admit it, and if you are a Protestant you will find yourself in somewhat of a mess.

A logical Protestant must be a very uneasy being.  If the Church is right in this, why should she not be right in defining the Immaculate Conception?  And if she errs here, what assurance is there that she does not err there?  How can he say she is right on one occasion, and wrong on another?  What kind of nonsense is it that makes her truthful or erring according to one’s fancy and taste?  Truly, the reformer blundered when he did not treat the Sunday as he treated the Pope and all Church authority, for it is papistical to a degree.

CHAPTER L. KEEPING THE LORD’S DAY HOLY.

The Third Commandment bids us sanctify the Lord’s day; but in what that sanctification shall consist, it does not say.  It is certain, however, that it is only by worship, of one kind or another, that the day can be properly kept holy to the Lord; and since interior worship is prescribed by the First Commandment, exterior and public worship must be what is called for.  Then, there are many modes of worship; there is no end to the means man may devise of offering homage to the Creator.

The first element of worship is abstention from profane labor; rest is the first condition of keeping the Sabbath.  The word Sabbath itself means cessation of work.  You cannot do two things at the same time, you cannot serve God and Mammon.  Our everyday occupations are not, of their nature, a public homage of fidelity to God.  If any homage is to be offered, as a preliminary, work must cease.  This interruption of the ordinary business of life alone makes it possible to enter seriously into the more important business of God’s service, and in this sense it is a negative worship.