The Change from Sabbath to Sunday

In the warfare to be waged in the last days there will be united, in opposition to God's people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue, for in the Sabbath commandment the great Lawgiver identifies Himself as the Creator of the heavens and the earth.—Selected Messages 3:392 (1891). EGWhite 

 It is time for thee, Lord, to work: for they have made void thy law. Psalm 119:126

Question: Which is the Sabbath day?

Answer: Saturday is the Sabbath day.

Question: Why Do we observe Sunday instead of Saturday?

Answer: We observe Sunday instead of Saturday because the Catholic Church transferred the solemnity from Saturday to Sunday. The Convert's Catechism of Catholic Doctrine (1957) p. 50

Question: Have you any other way of proving the Church has power to institute festivals of precept?     

Answer: Had she not such power, she could not have done that in which all modern religionists agree with her, she could not have substituted the observance of Sunday the 1st day of the week, for the observance of Saturday the 7th day, a change for which there is no Scriptural authority. - Stephen Keenan, Catholic—Doctrinal Catechism 3rd Edition: 174

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The Catholic Church claims responsibility for the change from seventh-day to first-day Sabbath. Here is an explanation from The Catechism of the Catholic Church Section 2 Article 3 (1994):


Sunday – fulfillment of the Sabbath. Sunday is expressly distinguished from the Sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the Sabbath... The Sabbath, which represented the completion of the first creation, has been replaced by Sunday which recalls the new creation, has been replaced by Sunday which recalls the new creation inaugurated by the Resurrection of Christ... In respecting religious liberty and the common good of all, Christians should seek recognition of Sundays and the Church’s holy days as legal holidays. And here are various Catholic sources claiming the change was the doing of the Roman Catholic Church: Cardinal James Gibbons, The Faith of Our Fathers (Ayers Publishing, 1978) p. 108


But you may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctify. If Protestants would follow the Bible, they should worship God on the Sabbath day by God is Saturday. In keeping the Sunday, they are following a law of the Catholic Church. - Chancellor Albert Smith for Cardinal of Baltimore Archdiocese, letter dated February 10, 1920


Practically everything Protestants regard as essential or important they have received from the Catholic Church... The Protestant mind does not seem to realize that in accepting the Bible and observing the Sunday, in keeping Christmas and Easter, they are accepting the authority of the spokesman for the church, the Pope. - Our Sunday Visitor (February 5, 1950)


Thus the observance of Sunday by the Protestants is a homage they pay, in spite of themselves, to the authority of the (Catholic) Church. - Louis Gaston Segur, Plain Talk about the Protestantism of To-Day (London: Thomas Richardson and Son, 1874) p. 213


The Catholic Church, for over one thousand years before the existence of a Protestant, by virtue of her divine mission, changed the day from Saturday to Sunday... The Catholic Mirror (September 23, 1893)


It was the holy Catholic Church that changed the day of rest from Saturday to Sunday, the 1st day of the week. And it not only compelled all to keep Sunday, but at the Council of Laodicea, AD 364, anathematized those who kept the Sabbath and urged all persons to labor on the 7th day under penalty of anathema. - Catholic Priest T. Enright, CSSR, Kansas City, MO.


The use of temples, and these dedicated to particular saints, and ornamented on occasions with branches of trees; incense, lamps, and candles; votive offerings on recovery from illness; holy water; asylums; holydays and seasons…are all of pagan origin and sanctified by their adoption into the Church. - Cardinal John Newman, An Essay on the Development of Christian Doctrine (London: Basil Montague Pickering, 1878) p. 373


The [catholic] Church is above the Bible, and this transference of the Sabbath observance is proof of that fact. - Catholic Record (September 1, 1923)


We hold upon this earth the place of God Almighty. - Pope Leo XIII, Praeclara Gratulationis Publicae (The Reunion of Christendom), June 20, 1894


The Pope is of so great dignity and so exalted that he is not a mere man, but as it were God, and the vicar of God. - “Pope,” Ferraris’ Ecclesiastic Dictionary


The letters inscribed in the Pope’s miter are these: VICARIUS FILLII DEI, which is the Latin for, “Vicar of the Son of God.” - Our Sunday Visitor (April 18, 1915) p. 3


Of course the Catholic Church claims that the change was her act…And the act is a MARK of her ecclesiastical power and authority in religious matters. - Letter from C.F. Thomas, Chancellor of Cardinal Gibbons on October 28, 1895


Sunday...is purely a creation of the Catholic Church. - American Catholic Quarterly Review (January 1883)


Sunday...It is a law of the Catholic Church alone...Catholic American Sentinel (June 1893)


Not the Creator of the Universe in Genesis 2:1-3, but the Catholic Church “can claim the honor of having granted man a pause to his work every seven days.” - S.C. Mosna, Storia della Domenica (1969) p. 366-367


The (Catholic) Church changed the observance of the Sabbath to Sunday by right of the divine, infallible authority given to her by her Founder, Jesus Christ. The Protestant claiming the Bible to be the only guide of faith, has no warrant for observing Sunday. In this matter, the Seventh-day Adventist is the only consistent Protestant. - “The Question Box,” The Catholic Universe Bulletin (August 14, 1942) p. 4


The Church made a sacred day of Sunday…largely because it was the weekly festival of the sun; for it was a definite Christian policy to take over the pagan festivals endeared to the people by tradition, and to give them a Christian significance. - Arthur Weigall, The Paganism in Our Christianity (New York: Putnam’s Sons, 1928) p. 145


But since Saturday, not Sunday, is specified in the Bible, isn't it curious that non-Catholics, who claim to take their religion directly from the Bible and not from the Church, observe Sunday instead of Saturday? Yes, of course, it is inconsistent; but this change was made about fifteen centuries before Protestantism was born, and by that time the custom was universally observed. They have continued the custom even though it rests upon the authority of the Catholic Church and not upon and explicit text in the Bible. That observance remains as a reminder of the Mother Church from which the non-Catholic sects broke away—like a boy running away from home but still carrying in his pocket a picture of his mother or a lock of her hair. - John A. O'Brien, The Faith of Millions: the Credentials of the Catholic Religion Revised Edition (Our Sunday Visitor Publishing, 1974) p. 400-401


"Nowhere" in the bible do we find that Jesus or the apostles ordered that the Sabbath be changed from Saturday to Sunday. We have the commandment of God given to Moses to keep holy the Sabbath day, that is, the Seventh day of the week, Saturday. Today, Christians keep Sunday because it has been revealed to us by the [Roman] church outside the Bible." - Catholic Virginian, Oct. 3, 1947


"You may read the Bible from Genesis to Revelation, and you will not find a single line authorizing the sanctification of Sunday. The Scriptures enforce the religious observance of Saturday, a day which we never sanctified." James Cardinal Gibbons, The Faith of Our Fathers (1917 ed.), pp.72,73


"If protestants would follow the Bible, they should worship God on the Sabbath Day, that is Saturday. In keeping Sunday they are following a law of the Catholic Church." Albert Smith, chancellor of the Archdiocese of Baltimore, replying for the cardinal in a letter of Feb. 10, 1920.


"The Catholic Church,..by virtue of her divine mission, changed the day from Saturday to Sunday. " The Catholic Mirror, official organ of Cardinal Gibbons, Sept. 23,


"Is Saturday the 7th day according to the Bible and the 10 commandments?" "I answer yes". "Is Sunday the first day of the week and did the Church change the 7th day, Saturday, for Sunday, the 1st of day?" "I answer yes". "Did Christ change the day?" "I answer no!" Faithfully yours, "J. Cardinal Gibbons" Gibbons' autograph letter. Christian Doctrine, ed. by Daniel Ferris [1916 ed.], p.67)

                    

          I tell you, Nay: but, except ye repent, ye shall all likewise perish. Luke 13:3

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                                    THE CHANGE OF THE SABBATH

1. The great God closed his six days of labor in creating the world, by resting on the seventh day of the first week of time, and thus laid the foundation of the Sabbath institution.

2. The seventh day of the week thus became God’s rest day, i.e., Sabbath day, Sabbath meaning rest. One day of the week is therefore God’s rest day, because he rested upon it, and no other can become such until his act of resting is repeated upon some other day. This no one claims has ever occurred.

3. There are therefore in each week, as the prophet says (Ezekiel 46:1), “six working days,” and one rest or “Sabbath day,” and that is the seventh day of the week.

4. That original “rest-day” of Jehovah, God himself blessed, because that in it he had rested. Genesis 2:3. Thus it became a better day than the other days; for what God blesses is made better by that act. Therefore all days are not alike.

5. God also, at the very time when he blessed the seventh day, “sanctified it,” i.e., “appointed it to a holy or sacred use,” for human beings to use as a Sabbath. Genesis 2:3. In no other way could this have been done except by informing Adam and Eve, the only living persons, of their duty thus to observe it. Thus the Sabbath was made for man at the beginning of human history, at the creation of the world.

6. The only origin of the weekly cycle is the appointment of the Sabbath. And as this cycle has been known to all ages, the existence of the Sabbath in the earliest times is demonstrated. Genesis 7:4; 8:10, 12; 29:27.

7. The seventh day Sabbath is not Jewish, because it originated more than two thousand years before there was a Jew. The word Jew is derived from the name Judah, one of the sons of Jacob.

8. We have given the clearest evidences from heathen historians of the existence and knowledge of the Sabbath among other ancient nations not descended from Abraham; and tablets dug up in ancient cities and a variety of other authorities clearly prove that it was not derived from the Jewish people.

9. As the Sabbath originated thousands of years before there was a Jew, and was committed to the ancestors of a multitude of other nations besides the one Jewish nation, even before they received it; therefore it would be more fitting to call it the Gentile Sabbath than the Jewish.

10. Inasmuch as God’s rest implies the completion of his work of creation, and since he appeals to the fact that he created all things in six days and rested on the seventh as the great reason why he commands all men to observe the Sabbath, therefore we must conclude that the seventh-day Sabbath is God’s great memorial of his work as creator.

11. All Gentiles owe their existence to God’s act of creating, as much as do the Jews; hence, primarily, they are Just as much under obligation to observe the memorial of creation as the Jews are.

12. The reason why God placed this great memorial in the hands of Abraham’s seed for a period of time is the same precisely that led him to place his law in their keeping, to give himself to them as the God of Israel, to allow his word to be written by them, and then brought the Savior himself through that nation, viz., because all the world except the nation of the Jews had rebelled against him and gone into idolatry. None of these particulars are Jewish in character; all the world is interested in them.

13. As positive proof that the Sabbath did not owe its existence to the proclamation of the law from Sinai, but that God already had a law of which the Sabbath was a part, we cite the account in Exodus 16, where “he proved then whether they would walk in his law or no,” more than thirty days before he spoke his law to the people. Exodus 16:4, 22-24.

14. The miraculous falling of the manna on the “six working days,” with a double portion on the sixth day of the week, while none fell on the seventh, and its preservation on the Sabbath, while it became corrupt if left over on other days, continued for forty years, thus attesting by more than six thousand miracles in the aggregate, which day God regarded as the rest-day of his people. It forever annihilates the seventh-part-of-time theory, and demonstrates beyond the peradventure of a doubt that God has one particular day of the seven which he desires his people to keep holy.

15. In the most solemn, impressive manner, God proclaimed his law on Mount Sinai, wrote it with his own finger on the imperishable tablets of stone; and in the very midst of the nine moral precepts, which all admit are immutable and of universal obligation, he placed the seventh-day Sabbath, and commanded men to remember it to keep it holy, thus showing it was like the other commandments in character and moral obligation, or it would have been placed with the ceremonial precepts.

16. In the fourth commandment no reasonable ground is given from which to claim that it is merely one day in seven and no day in particular which God requires to be kept holy; but it is the day of God’s rest which he commands us to observe. This is as definite as one’s birthday or Independence day, as God rested only on the seventh day of the weekly cycle. Therefore it is utterly impossible to cover the first day of the week with the mantle of that command which requires men to observe the seventh day.

17. All the reasons given in the commandment for the observance of the Sabbath are such as apply to the Gentiles just as much as to the Jews. One needs rest as much as the other; both need to keep in mind the true God; both need a day of worship; both owe their existence to creation; therefore both should keep its memorial.

18. As the Sabbath is a memorial of the creation, the observance of it by any person is a “sign” that such a one is a worshiper of the true God, the Creator. It ever distinguishes him from idolaters. Had men always observed it, it would have preserved the race from idolatry. Hence the Sabbath is a “sign,” or token, between God and his people. Exodus 31:13-17: Ezekiel 20:20.

19. The fact that God promised the Jews that their city should stand forever if they would always observe the Sabbath (Jeremiah 17:24, 25), and then, because they did not keep it, he destroyed their city, and sent them into captivity (Nehemiah 13:18; Exodus 20:13), strongly attests his high regards for it.

20. By the mouth of the prophet Isaiah, in a prophecy referring wholly to the Christian dispensation, God pronounced a great blessing upon all the Gentiles Who should keep the Lord’s Sabbath holy (Isaiah 56:6), thus clearly proving that it was not a Jewish institution, confined to that nation alone.

21. Our Savior, when lie came, kept the Sabbath, with the rest of his Father’s commandments. John 15:10. It was his “custom” to use it as a day of religious meetings in which to preach the gospel to the people. Luke 4:16. He stripped off the burdensome traditions the Jews had placed around it and restored it to its proper position as a day of rest and refreshment, a blessing to mankind. And he declared himself to be its Lord, its protector (Mark 2:28), and that it was made for the race of man.

22. Christ had the right to call himself the special guardian of the Sabbath, inasmuch as lie was the one who created the world (John 1:3; Colossians 1:16; Hebrews 1:2), and so was a partner in the rest upon the first seventh day in the first week of time, and thus helped to make the Sabbath. Hence we see why the seventh-day Sabbath is truly the Lord Jesus Christ’s day, in a sense that no other day can be.

23. Christ also taught the present, future, and eternal obligation of all the commandments of the moral law, of which the Sabbath command is a part, solemnly declaring that not a letter or a point of a letter should pass from the law till heaven and earth pass away, and that whosoever should break one of the least of these commandments should forfeit heaven by so doing, thus enforcing the authority of the Sabbath in the most forcible manner possible. Matthew 5:17-19.

24. Our Savior not only imitated his Father in resting himself on the Sabbath during his earthly life, but showed his solicitude that his disciples should observe it after his death, even in times of great national calamities, by teaching them to pray continually for forty years that the time of their flight from Jerusalem, just before its destruction, should not occur on the Sabbath day. Matthew 24:20.

25. After our Savior’s death, the disciples, faithful to his example and instructions, continued to treat the Sabbath as sacred time. The holy women would not even anoint his body on that day, but “rested upon the Sabbath day according to the commandment” (Luke 23:56), and came upon the first day of the week to do that which they would not do upon the seventh.

26. For some thirty years after Christ’s death we have an inspired history of the apostolic church, in which we learn of the exceeding bitterness and hatred of the Jews against the disciples, making them take every possible occasion to persecute and destroy them. But in not a single instance is there the slightest hint that they ever found them breaking the Sabbath. This negative argument affords the strongest proof that the disciples continued to observe that day as they always had.

27. But in addition to this we have the positive statement of Scripture that it was Paul’s “manner” to use the day for religious worship. Acts 17:2. This is evident when we consider that Inspiration gives an account of some eighty four different Sabbaths in which these religious services were held. Acts 16:13; 17:2; 18:4, 11; 13:14, 44. The last one of these was a distinctively Gentile meeting, held by the special invitation of the Gentiles of Antioch, a service which nearly the whole population of the city attended.

28. Not only was it the practice of the apostolic church to observe the seventh-day Sabbath, and hold religious services on that day, but the Holy Spirit has settled the question forever as to which day of the week in the Christian dispensation is entitled to the sacred name of “the Sabbath day,” by calling that day the Sabbath after Christ’s resurrection which had been such for four thousand years before, and never calling any other day by that title.

29. Inasmuch as all the inspired writers of the New Testament, from St. Matthew, writing during the first decade after the resurrection, to St. John, who penned his Gospel at the very close of the first century of the Christian era, always call the seventh day the Sabbath when they have occasion to speak of it, and never give the first day of the week that title, it clearly demonstrates that they had never learned of any change during that time, or made any in their practice. For they surely would have called that day the Sabbath which they kept as such.

30. And in the case of St. Paul, the great apostle to the Gentiles, we have his explicit statement that he had “committed nothing against the people, or customs of the fathers.” Acts 28:17. Hence he must have kept the ancient Sabbath. For all agree that this was one of their customs; and as it is evident that he taught what he practiced himself, inasmuch as he commanded the disciples to follow him as he followed Christ, both he and Christ must have kept that day. Therefore Paul taught the Gentiles to observe the Sabbath. Thus the churches in Thessalonica, Gentile churches, followed the example of the Sabbath-keeping churches of Judea. 1 Thessalonians 2:14.

31. St. John, the last writer in the Bible, just at the close of the first century of the Christian dispensation, still recognized the existence of that Sabbath day of which Christ said that he was “Lord” (Revelation 1:10), thus demonstrating that all days are not alike, but that the Lord still has a day which he calls his own, just as much as lie had four thousand years before that time.

32. We have clearly proved from a variety of first-day historians that this same seventh-day Sabbath was still observed more or less sacredly by the mass of Gentile Christians for centuries after the death of Christ, until by the machinations of the Roman Catholic Church, it was treated with indignity and contempt. Finally, all who observed it were placed under a curse by the Catholic Council of Laodicea, AD. 364.

33. We have also learned from history that the true Sabbath continued to be observed by Christians whom the Catholic Church could not control. It denounced them as heretics, and, persecuted and killed even those who were remote from its influence, during all the dark ages of papal supremacy.

34. We have also shown, that in the last great reform entered upon by God’s people just before Christ comes, God’s ancient Sabbath, trampled upon for ages by the great apostasy which has thought to “change” God’s law, and which has exalted itself “above all that is called God,” in the very church or “temple of God,” shall once more stand forth in its pristine glory, and be observed by the people of God as the great memorial of his creative work.

35. Thus we see that the people whom Christ will translate at his coming, to reign with him in glory, will agree in practice concerning the seventh-day Sabbath with God the Father, Christ the Son, all the faithful patriarchs and prophets of ancient times, the apostles of the Lord Jesus, the early apostolic church, and all others who take the Bible for their authority and obey the Jaw of God.

36. And finally, the prophet Isaiah, in a glorious view of the new heavens and earth, after all rebellion, sin, and death shall be forever abolished, beholds all the children of God observing the original, ancient Sabbath of the great Jehovah, meeting together every time of its recurrence to worship him for whom that day is the great memorial.

How, then, can men believe that the day has lost its sacredness and importance? Isaiah 66:22, 23. 

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                                    Summary of Facts about Sunday

1. GOD commenced his work of creating the world by working on the first day of the first week of time, while he rested on the seventh day of that week; thus distinguishing the first day as a “working day,” while he made the seventh a rest day. Can it be wicked to follow the example of the God of heaven, and work on Sunday?

2. Not an instance can be found in the Bible where Sunday was ever observed as a rest day, or a hint given that its character as a “working day” was ever changed to that of a rest day. Indeed, God in the fourth commandment (Exodus 20:8-11) permits or commands men to work upon it; and the prophet Ezekiel calls it one of the “working days.” Ezekiel 46:1. Can it be a sin to treat it as God expressly permits in his own law?

3. Not a command in all the Bible can be found to observe Sunday as a rest-day or a day for religious worship. No record of its ever being blessed or set apart for any sacred use whatever, no command to break bread upon it, no hint of any change of the Sabbath in any way, nor the slightest proof that the sacredness of the original Sabbath was ever transferred to it.

4. Jesus worked at the carpenter’s trade (Mark 6:3) till he was nearly thirty years old. He worked six days, and rested on the Sabbath; hence he performed many a day’s work on Sunday. Is our Savior’s example safe to follow?

5. The apostles and early Christians also worked on the first day of the week, and not an instance can be found of their treating it in any other way than as a “working day.” Indeed, as no law was ever given in the Bible to observe it as a Sabbath, it cannot be wrong to work upon it. “Where no law is, there is no transgression.” Romans 4:15. “Sin is the transgression of the law.” 1 John 3:4. Hence it cannot be sin to do ordinary business on Sunday.

6. There are only nine instances in all the Bible where the first day of the week is mentioned: Genesis 1:5; Matthew 28:1; Mark 16:2, 9; Luke 24:1, John 20:1, 19; Acts 20:7; 1 Corinthians 16:2. These instances refer to only three different days, the first being the day when God began to create. The next six referring to that first day on which Christ was raised from the dead. While the one in Acts 20 is the last particular day referred to; and the direction concerning the “laying by in store,” in 1 Corinthians 16:2, does not refer to any one first day, but to a duty to be done on all of them. It is remarkable that in every instance here referred to, the Scripture record gives plain evidence that it was a “working day.”

7. The first instance we have already noticed, in which God commenced his work of creating. The day of Christ’s resurrection was one of the busiest days of which we have any record in the word of God. The disciples went out with the materials which they had prepared for the anointing of Christ’s body, which work they would not do on the day previous. When they did not find him, they spent the time hurrying here and there, inquiring of one another concerning the strange occurrences. Two of them walked fifteen miles on that day, out to Emmaus and back, and Christ himself walked much of the way with them. A strange way to observe a Sabbath! As the first Sabbath of a series gives the proper example for all the rest, it is therefore perfectly proper to travel on a journey afoot many miles on the first day of the week. Thus we have the example of Christ and his disciples for treating the first day as a working day since the resurrection of Christ.

8. So also of the last specific instance in which the first day is mentioned, Acts 20:7. Paul walked nineteen and a half miles from Troas to Assos on the first day of the week. And though there was one religious meeting held in the dark part of that first day, the only case of the kind brought to view in all the Bible, yet the fact of his journeys plainly proves that Paul regarded it simply as a “working day.”

9. The recommendation of Paul to the Corinthians for every one to “lay by him in store, as God hath prospered him,” on the first day of the week proves the same thing. This laying by him was “by himself at home,” as many versions render it. Their doing this as God had prospered them would imply a reckoning of their accounts, a business inconsistent with the sacredness of a Sabbath, but every way consistent with a “working day.” How strange that upon such evidence good people should try to change a “working day” into the Sabbath!

10. After the death of the apostles, during the second century, we find some voluntary regard being paid to Sunday, with Good Friday and other festival days, for which no command of Scripture was ever assigned, and later on, “custom” was quoted as additional evidence. Subsequently some held religions meetings upon it, and finally the Catholic Church favored it, calling it the Lord’s day, about A. D. 200. At last Constantine, a heathen, passed a law (AD. 321) commanding a portion of the people to rest from labor on “the venerable day of the sun.” This heathen law was the first ever made requiring cessation from labor on Sunday.

11. From various first-day authors we have shown that Sunday was a heathen “memorial” of sun worship, the first form of idolatry; hence the name Sunday. It was regarded all through the heathen world as a weekly festival; hence Constantine calls it “the venerable day of the sun.” This fact enabled the Catholic Church the more readily to exalt it among the vast body of heathen nominally converted to Christianity.

12. The Roman Catholic Church continued till the Reformation to exalt the Sunday, fining and whipping men who would not keep it, appealing to base frauds and false miracles to sustain it, till its partial observance became general, while the ancient Sabbath was suppressed. Yet it took nearly a thousand years before the first clay was called the Sabbath, even by the Catholic Church.

13. In the Protestant Reformation, those who were engaged in it came from the Catholic Church, and brought Sunday along with them, though many of the Reformers regarded it simply as a festival day, like the other church festivals.

14. The doctrine of a Sunday Sabbath, as now taught, was never promulgated in its present form, claiming divine authority for the change, and sustaining itself from the fourth commandment, until put forth by Revelation Nicholas Bound in 1595, and hence is an entirely modern doctrine. It has been extensively taught in Great Britain and the United States, but has not been generally adopted on the continent of Europe. It is a doctrine having no foundation whatever in Scripture.

15. The Catholic Church everywhere claims to have changed the Sabbath, and the facts of history abundantly verify the statement. The prophet clearly foretold the change (Daniel 7:25), and the final reform (Revelation 12:17; 14:12). When this heathen “memorial,” entrenched by the power of the Catholic Church in the very “temple” or church of God, would be cast aside by the people who prepare for the coming of Christ. These will “keep the commandments of God” as the Father gave them.

Dear reader, on which side of this last conflict will you place yourself? Which of these days will you keep? Will you take God’s ancient Sabbath, recognized in the Holy Scriptures as his holy day for more than 4,000 years? Or will you take the festival of “pope and pagan” as your day of rest, and still trample under foot the law of the great Jehovah? “Choose you this day whom you will serve.”

THE CHANGE OF THE SABBATH, p. 184 -196 Was It by Divine or Human Authority? by George I. Butler Southern Publishing Association. Nashville, Tennessee, 1904​