It is an indisputable fact that false teachers of the scripture are more dangerous than false prophets. Once again, l wish to defend the existence of the Seventh-day Sabbath so far as Bro.Dan Owusu Asiamah, a Church of Christ preacher on Metro TV continues to spread false information on TV that the Sabbath had been nailed to the cross. That, the apostle Paul never observed the Sabbath etc. This preacher continues to mislead the general public with his controversial teachings. In fact, all my efforts to contact him through the email have proved futile.
The Seventh day Sabbath has been observed throughout the centuries by the primitive Christians and there is no single command in the scripture that it has been replaced by Sunday. It should be noted that whenever accused of Sabbath breaking, Christ refuted such charge of Sabbath breaking by appealing to the Scriptures: “Have you not read . . .” (Matt 12:3-5). Christ never conceded to have broken the Sabbath commandment. On the contrary, He defended Himself and His disciples from the charge of Sabbath breaking by appealing to the Scriptures.
Below are empirical evidences that attest yo the fact the Sabbath has not been abolished. Don't be deceived by anybody not even your pastor.
The First Century
The primitive Christians had a great veneration for the Sabbath, and spent the day in devotion and sermons. And it is not to be doubted but they derived this practice from the Apostles themselves, as appears by several scriptures to that purpose (Dialogues on the Lord’s Day, p. 189. London: 1701, by Dr. T.H. Morer).
The Second Century
The primitive Christians did keep the Sabbath of the Jews... therefore the Christians, for a long time together, did keep their conventions upon the Sabbath, in which some portions of the law were read: and this continued till the time of the Laodicean council (The Whole Works of Jeremy Taylor, Vol. IX, p. 416).
From the Apostles’ time until the council of Laodicea, which was about the year 364, the holy observation of the Jews’ Sabbath continued, as may be proved out of many authors: yea, notwithstanding the decree of the council against it (Sunday a Sabbath, John Ley, p. 163).
The Third Century
Ambrose, the celebrated bishop of Milan, said that when he was in Milan he observed Saturday, but when in Rome observed Sunday. This gave rise to the proverb, “When you are in Rome, do as Rome does” (Heylyn, The History of the Sabbath, 1612).
The Fourth Century
Canon 16 On Saturday the Gospels and other portions of the Scripture shall be read aloud. Canon 29 Christians shall not Judaize and be idle on Saturday, but shall work on that day; but the Lord’s day they shall especially honor, and, as being Christians, shall, if possible, do no work on that day (Hefele’s Councils, Vol. 2, b. 6. Council of Laodecia. 365).
The Fifth Century
Augustine shows here that the Sabbath was observed in his day Ain the greater part of the Christian world, and his testimony in this respect is all the more valuable because he himself was an earnest and consistent Sunday-keeper (Nicene and Post-Nicene Fathers, lst Series, Vol. 1, pp. 353, 354).
SIDONIUS (speaking of King Theodoric of the Goths, A.D. 454-526) It is a fact that it was formerly the custom in the East to keep the Sabbath in the same manner as the Lord’s day and to hold sacred assemblies: while on the other hand, the people of the West, contending for the Lord’s day have neglected the celebration of the Sabbath (Apollinaris Sidonii Epistolae, lib. 1, 2; Migne, 57).
In Jerome's day [420 AD] the devoutest Christians did ordinary work on Sunday (Treatise of the Sabbath Day, by Dr. White, Lord Bishop of Ely, p. 219).
The Sixth Century
In this latter instance they seemed to have followed a custom of which we find traces in the early monastic church of Ireland by which they held Saturday to be the Sabbath on which they rested from all their labours (W.T. Skene, Adamnan Life of St. Columba, 1874, p. 96).
Having continued his labours in Scotland thirty-four years, he clearly and openly foretold his death, and on Saturday, the ninth of June, said to his disciple Diermit: AThis day is called the Sabbath, that is, the rest day, and such will it truly be to me; for it will put an end to my labours (Butler’s Lives of the Saints, Vol. 1, A.D. 597, p. 762).
The Seventh Century
Professor James C. Moffatt, D.D., Professor of Church History at Princeton says: It seems to have been customary in the Celtic Churches of early times, in Ireland as well as Scotland, to keep Saturday, the Jewish Sabbath, as a day of rest from labour. They obeyed the fourth commandment literally upon the seventh day of the week (The Church in Scotland, p. 140).
Gregory I wrote against Roman citizens [who] forbid any work being done on the Sabbath day (Nicene and Post-Nicene Fathers, Second Series, Vol. XIII, p. 13, epist. 1).
Gregory, bishop by the grace of God to his well-beloved sons, the Roman citizens: It has come to me that certain men of perverse spirit have disseminated among you things depraved and opposed to the holy faith, so that they forbid anything to be done on the day of the Sabbath. What shall I call them except preachers of anti-Christ? (Epistles, b. 13:1).
The Eighth Century
We command all Christians to observe the Lord’s day to be held not in honour of the past Sabbath, but on account of that holy night of the first of the week called the Lord’s day. When speaking of that Sabbath which the Jews observe, the last day of the week, and which also our peasants observe... (Mansi, 13, 851).
The hills of Persia and the valleys of the Tigris and Euphrates reechoed their songs of praise. They reaped their harvests and paid their tithes. They repaired to their churches on the Sabbath day for the worship of God (The Book of ser Marco Polo, Vol. 2, p. 409).
Widespread and enduring was the observance of the seventh-day Sabbath among the believers of the Church of the East and the St. Thomas Christians of India, who never were connected with Rome. It also was maintained among those bodies which broke off from Rome after the Council of Chalcedon namely, the Abyssinians, the Jacobites, the Maronites, and the Armenians (Schaff-Herzog, The New Encyclopedia of Religious Knowledge, art. “Nestorians”; also Realencyclopaedie fur Protestantische Theologie und Kirche, art. “Nestoriane”).
The Ninth Century
Bulgaria in the early season of its evangelization had been taught that no work should be performed on the Sabbath (Responsa Nicolai Papae I and Con-Consulta Bulgarorum, Responsum 10, found in Mansi, Sacrorum Concilorum Nova et Amplissima Collectio, Vol. 15; p. 406; also Hefele, Conciliengeschicte, Vol. 4, sec. 478).
Cardinal Hergenrother says that they stood in intimate relation with Emperor Michael II (821-829) and testifies that they observed the Sabbath (Kirchengeschichte, 1, 527).
The Tenth Century
The Nestorians eat no pork and keep the Sabbath. They believe in neither auricular confession nor purgatory (Schaff-Herzog, The New Encyclopaedia of Religious Knowledge, art. Nestorians).
And because they observed no other day of rest but the Sabbath day. Yes; they called them Insabathas, as much as to say, as they observed no Sabbath [i.e., did not observe Sunday] (Luther’s Fore-Runners [original spelling] pp. 7, .
They worked on Sunday, but kept Saturday in a Sabbatical manner (A history of Scotland from the Roman Occupation, Vol. I, p. 96, Andrew Lang).
The Eleventh Century
Her next point was that they did not duly reverence the Lord’s day, but in this latter instance they seemed to have followed a custom of which we find traces in the early Church of Ireland, by which they held Saturday to be the Sabbath on which they rested from all their labours (Celtic Scotland, Vol. 2, p. 349).
They held that Saturday was properly the Sabbath on which they abstained from work (Celtic Scotland, Vol. 2, p. 350).
Because you observe the Sabbath with the Jews and the Lord’s Day with us, you seem to imitate with such observance the sect of Nazarenes (Migne, Patrologia Latina, Vol. 145, p. 506; also Hergenroether, Photius, Vol. 3, p. 746).
The Twelfth Century
Robinson gives an account of some of the Waldenses of the Alps, who were called Sabbati, Sabbatati, Insabbatati, but more frequently Inzabbatati. One says they were so named from the Hebrew word Sabbath, because they kept the Saturday for the Lord’s day (General History of the Baptist Denomination, Vol. 2, p. 413).
The papal author, Bonacursus, wrote the following against the “Pasagaini”: Not a few, but many know what are the errors of those who are called Pasagini... First, they teach that we should obey the Sabbath. Furthermore, to increase their error, they condemn and reject all the church Fathers, and the whole Roman Church (D’Achery, Spicilegium I, f. 211-214; Muratory, Antiq. Med. aevi. 5, f. 152, Hahn, 3, 209).
The Thirteenth Century
They say that the blessed Pope Sylvester was the Antichrist of whom mention is made in the Epistles of St. Paul as having been the son of perdition. [They also say] that the keeping of the Sabbath ought to take place (Ecclesiastical History of the Ancient Churches of Piedmont, p. 169).
Thousands of God’s people were tortured to death by the Inquisition, buried alive, burned to death, or hacked to pieces by the crusaders. While devastating the city of Biterre the soldiers asked the Catholic leaders how they should know who were heretics; Arnold, Abbot of Cisteaux, answered: “Slay them all, for the Lord knows who is His” (History of the Inquisition, p. 96).
During the 12th and 13th centuries a sect known as the Passagii were the most concrete example of Judaic Christianity... The believed the Mosaic Law should be observed... They accepted the New Testament and made it their aim to harmonize the old and new dispensations. They kept the Sabbath along with other Sabbatarian groups in Hungary and in other lands (Jewish Influce on Christian Reform Movements, 255-284, Louis Israel Newman)..
The Fourteenth Century
In 1310, two hundred years before Luther’s theses, the Bohemian brethren constituted one-fourth of the population of Bohemia, and that they were in touch with the Waldenses who abounded in Austria, Lombardy, Bohemia, north Germany, Thuringia, Brandenburg, and Moravia. Erasmus pointed out how strictly Bohemian Waldenses kept the seventh-day Sabbath (Armitage, A History of the Baptists, p. 318; Cox, The Literature of the Sabbath Question, Vol. 2, pp. 201-202).
We wrote of the sabbatarians in Bohemia, Transylvania, England and Holland between 1250 and 1600 A.D. (Wilkinson, p. 309).
The Fifteenth Century
The first matter concerned a keeping holy of Saturday. It had come to the ear of the archbishop that people in different places of the kingdom had ventured the keeping holy of Saturday. It is strictly forbidden it is stated in the Church-Law, for any one to keep or to adopt holy days, outside of those which the pope, archbishop, or bishops appoint (The History of the Norwegian Church Under Catholicism, R. Keyser, Vol. II, p. 488).
Louis XII, King of France (1498-1515), being informed by the enemies of the Waldenses, inhabiting a part of the province of Provence, that several heinous crimes were laid to their account, sent the Master of Requests, and a certain doctor of the Sorbonne, to make inquiry into this matter. On their return they reported that they had visited all the parishes, but could not discover any traces of those crimes with which they were charged. On the contrary, they kept the Sabbath day, observed the ordinance of baptism, according to the primitive church, instructed their children in the articles of the Christian faith, and the commandments of God. The King having heard the report of his commissioners, said with an oath that they were better men than himself or his people (History of the Christian Church, Vol. II, pp. 71-72, 3rd edition).
The Sixteenth Century
In the reign of Elizabeth, it occurred to many conscientious and independent thinkers (as it previously had done to some Protestants in Bohemia) that the fourth commandment required of them the observance, not of the first, but of the specified “seventh” day of the week (Chambers’ Cyclopaedia, article “Sabbath,” Vol. 8, p. 416, 1887).
The Sabbatarians teach that the outward Sabbath, i.e., Saturday, still must be observed. They say that Sunday is the Pope’s invention (Refutation of Sabbath, Wolfgang Capito, 1599).
The Seventeenth Century
We can trace these opinions over almost the whole extent of Sweden of that day from Finland and northern Sweden. In the district of Upsala the farmers kept Saturday in place of Sunday. About the year 1625 this religious tendency became so pronounced in these countries that not only large numbers of the common people began to keep Saturday as the rest day, but even many priests did the same (History of the Swedish Church, Vol. I, p. 56).
It will surely be far safer to observe the seventh day, according to express commandment of God, than on the authority of mere human conjecture to adopt the first (Sab. Lit. 2, 46-54, John Milton).
The Eighteenth Century
He himself says: “It cannot be shown that Sunday has taken the place of the Sabbath (p. 366). The Lord God has sanctified the last day of the week. Antichrist, on the other hand, has appointed the first day of the week (Auszug aus Tennhardt’s Schriften, p. 49, 1712).
AMERICA, 174l [Moravian Brethren after Zinzendorf arrived from Europe]. As a special instance it deserves to be noticed that he is resolved with the church at Bethlehem to observe the seventh day as rest day (Varnhagen yon Ense Biographische Denkmale, p. 5, 301).
But before Zinzendorf and the Moravians at Bethlehem thus began the observance of the Sabbath and prospered, there was a small body of German Sabbath-keepers in Pennsylvania (Rupp’s History of Religious Denominations in the United States, pp. 109-123).
The Nineteenth Century
But the majority moved to the Crimea and the Caucasus, where they remain true to their doctrine in spite of persecution until this present time. The people call them Subotniki, or Sabbatarians (Geschichte der Juden in Polen, p. 124).
Besides, they maintain the solemn observance of Christian worship throughout our Empire, on the seventh day (Christian Researches in Asia, p. 143).
The Twentieth Century
It is well to remind the Presbyterians, Baptists, Methodists, and all other Christians, that the Bible does not support them anywhere in their observance of Sunday. Sunday is an institution of the Roman Catholic Church, and those who observe the day observe a commandment of the Catholic Church (Priest Brady, in an address, reported in the Elizabeth, NJ News, March 18, 1903).
The evaluation of Sunday, the traditionally accepted day of the resurrection of Christ, has varied greatly throughout the centuries of the Christian Era. From time to time it has been confused with the seventh day of the week, the Sabbath. English speaking peoples have been the most consistent in perpetuating the erroneous assumption that the obligation of the fourth commandment has passed over to Sunday. In popular speech, Sunday is frequently, but erroneously, spoken of as the Sabbath (F. M. SETZLER, Head Curator, Department of Anthropology, Smithsonian Institute, from a letter dated Sept. 1, 1949).
The Twenty First Century
New Testament writings do not explain how the practice (Sunday worship) began. Jewish Christians probably kept the sabbath at the synagogue... (Encyclopedia Britannica, History of the Church Year, http://www.britannica.com/EBchecked/topic/
117239/church-year/67662/History-of-the-church-year?anchor=ref7723, rtvd. 7/25/2011).
The biblical origins of the sabbath are found in two key passages. Karl Barth understands Genesis 2:3 as demonstrating “the institution of the Sabbath as the goal… of creation.” It is to be achieved by the explicit command in Exodus 20:8-11 to abstain from the activity of work. Our Christian heritage has accordingly set aside Sunday (rather than the Jewish seventh day) as the sabbath day (The 21st Century Sabbath, Graham Hunter, http://www.counterculture.org.uk/articles/worksab1.htm, rtvd. 7/24/2011).
The scripture emphatically states that God blessed the Seventh day and sanctified and made it holy.
Writing on the Sabbath, Samuele affirms that Luke opens his account of Christ’s ministry by describing Him as a habitual observer of the Sabbath: “On the Sabbath day he went into the synagogue as was his custom” (Luke 4:16;NIV). Apparently Luke intended to set Christ before his readers as a model of Sabbathkeeping, because he speaks of Christ’s customary Sabbathkeeping in the immediate context of His upbringing in Nazareth.
Professor Samuele further indicates that, the word “Sabbath” occurs in Luke’s Gospel 21 times and 8 times in Acts.22 That is approximately twice as often as in any of the other three Gospels. This surely suggests that Luke attaches significance to the Sabbath. In fact, Luke not only begins but also closes the account of Christ’s earthly ministry on a Sabbath by mentioning that His entombment took place on “the day of Preparation and the Sabbath was beginning” (Luke 23:54).
Professor Samuele further argues that there is no commandment of Christ or of the apostles regarding a weekly-Sunday or annual Easter-Sunday celebration of Christ’s resurrection. We have commands in the New Testament regarding baptism (Matt 28:19-20), the Lord’s Supper (Mark 14:24-25; 1 Cor 11:23-26) and foot-washing (John 13:14-15), but we find no commands or even suggestions to commemorate Christ’s Resurrection on a weekly Sunday or annual Easter-Sunday.
Again, he argues that had Jesus wanted to memorialize the day of His Resurrection, the ideal time to institute such a memorial would have been the actual day of His Resurrection. Important divine institutions like the Sabbath, baptism, Lord's Supper, all trace their origin to a divine act which marked their beginning. But on the day of His Resurrection Christ performed no act to institute a memorial of His Resurrection. He did not tell the women and the disciples: “Come apart and celebrate My Resurrection?” Instead He told the women “Go and tell my brethren to go to Galilee” (Matt 28:10) and to the disciples “Go . . . make disciples . . . baptizing them” (Matt 28:19). None of the utterances of the risen Savior reveal an intent to memorialize His resurrection by making Sunday the new day of rest and worship.
Below are some compiled confessions made by some leaders of SUNDAY CHURCHES:
1.The Church Of Christ
"It is clearly proved that the pastors of the churches have struck out one of God's ten words, which, not only in the Old Testament, but in all revelation, are the most emphatically regarded as the synopsis of all religion and morality." ALEXANDER CAMPBELL, "Debate With Purcell," page 214.
Alexander Campbell was the founder of Church of Church.
The leaders of Church of Christ further admit that
"The first day of the week is commonly called the Sabbath. This is a mistake. The Sabbath of the Bible was the day just preceding the first day of the week. The first day of the week is never called the Sabbath anywhere in the entire Scriptures. It is also an error to talk about the change of the Sabbath. There never was any change of the Sabbath from Saturday to Sunday. There is not in any place in the Bible any intimation of such a change." First-Day Observance, pages 17, 19.
The Presbyterian Church has emphatically made the following confessions:
"The Sabbath is a part of the Decalogue - the Ten Commandments. This alone forever settles the question as to the perpetuity of the institution... Until, therefore, it can be shown that the whole moral law has been repealed, the Sabbath will stand... The teaching of Christ confirms the perpetuity of the Sabbath." T.C. Blake, D.D., Theology Condensed, pp.474,475
"We must not imagine that the coming of Christ has freed us from the authority of the law; for it is the eternal rule of a devout and holy life, and must therefore be as unchangeable as the justice of God, which it embraced, is constant and uniform." John Calvin, Commentary on a Harmony of the Gospels, Vol. 1, pg. 277.
The Anglican Church
"And where are we told in the Scriptures that we are to keep the first day at all? We are commanded to keep the seventh; but we are commanded to keep the first." Isaac Williams, "Plain Sermons on the Catechism," pp. 334, 336.
The Methodist Church
"No Christian whatsoever is free from the obedience of the commandments which are called moral." "The Sabbath was made for MAN; not for the Hebrews, but for all men." Methodist Church Discipline (1904), p.23
"But the moral law contained in the Ten Commandments, and enforced by the prophets, He [Christ] did not take away. It was not the design of his coming to revoke any part of this. This is a law which can never be broken.... Every part of this law must remain in force upon all mankind and in all ages; as not depending either on time or place, or any other circumstances liable to change, but on the nature of God and the nature of man, and their unchangeable relation to each other." John Wesley, Sermons on Several Occasions, Vol. 1, Sermon XXV.
The Church Of England
"Not any ecclesiastical writer of the first three centuries attributed the origin of Sunday observance either to Christ or to His apostles." Sir WILLIAM DOMVILLE, Examination of the Six Texts," pages 6, 7. (Supplement).
"There is no word, no hint, in the New Testament about abstaining from work on Sunday. . . into the rest of Sunday no divine law enters. . . The observance of Ash Wednesday or Lent stands exactly on the same footing as the observance of Sunday." CANON EYTON, "The Ten Commandments," pages 52, 63, 65
"Is there any command in the New Testament to change the day of weekly rest from Saturday to Sunday? None." Manual of Christian Doctrine," page 127
"The Lord's day did not succeed in the place of the Sabbath ... The Lord's day was merely an ecclesiastical institution It was not introduced by virtue of the fourth commandment, because for almost three hundred years together they kept that day which was in that commandment.... The primitive Christians did all manner of works upon the Lord's day even in times of persecution when they are the strictest observers of all the divine commandments; but in this they knew there was none." BISHOP JEREMY TAYLOR, "Ductor Dubitantium," Part 1, Book II, Chap. 2, Rule 6 Sec.51,59.
"Sunday being the day on which the Gentiles solemnly adore that planet and called it Sunday, partly from its influence on that day especially, and partly in respect to its divine body (as they conceived it), the Christians thought fit to keep the same day and the same name of it, that they might not appear causelessly peevish, and by that means hinder the conversion of the Gentiles, and bring a greater prejudice than might be otherwise taken against the gospel." T. M. MORER, "Dialogues on the Lord's Day," pages 22,23.
"Where are we told in Scripture that we are to keep the first day at all? We are commanded to keep the seventh; but we are nowhere commanded to keep the first day.... The reason why we keep the first day of the week holy instead of the seventh is for the same reason that we observe many other things, not because the Bible, but because the church has enjoined it." ISAAC WILLIAMS, B.D., "Plain Sermons on the Catechism," Vol. 1, pages 334-336.
"Probably very few Christians are aware of the fact that what they call the 'Christian Sabbath' (Sunday) is of pagan origin. "The first observance of Sunday that history records is in the fourth century, when Constantine issued an edict (not requiring its religious observance, but simply abstinence, from work) reading 'let all the judges and people of the town rest and all the various trades be suspended on the venerable day of the sun. At the time of the issue of this edict, Constantine was a sun-worshipper; therefore it could have had no relation whatever to Christianity. "-- HENRY M TABER, "Faith or Fact" (preface by Robert G. Ingersol) page. 112.
"I challenge any priest or minister of the Christian religion to show me the slightest authority, for the religious observance of Sunday. And, if such cannot be shown by them, why is it that they are constantly preaching about Sunday as a holy day? . . The claim that Sunday takes the place of Saturday, and that because the Jews were supposed to be commanded to keep the seventh day of the week holy, therefore the, first day of the week should be so kept by Christians, is so utterly absurd as to be hardly worth considering.... That Paul habitually observed and preached on the seventh day of the week, is ,shown in Acts 18:4-- 'And he reasoned in the synagogue every Sabbath' (Saturday). "--Id., pages 114, 116.
The Lutheran Church
"The observance of the Lord's day [Sunday] is founded not on any command of God, but on the authority of the church." Augsburg Confession of Faith, quoted in the Catholic Sabbath Manual, Part 2, Chap. 1, Sec.10.
"They [the Catholics] allege the Sabbath changed into Sunday, the Lord's Day, contrary to the Decalogue, as it appears, neither is there any example more boasted of than the changing of the Sabbath day. Great, say they, is the power and the authority of the church, since it dispensed with one of the Ten Commandments." Martin Luther, Augsburg Confession of Faith, Art. 28, Par.9.
"But they err in teaching that Sunday has taken the place of the Old Testament Sabbath and therefore must be kept as the seventh day had to be kept by the children of Israel. In other words, they insist that Sunday is the divinely appointed New Testament Sabbath, and so they endeavor to enforce the Sabbatical observance of Sunday by so called blue laws...These churches err in their teaching, for the Scripture has in no way ordained the first day of the week in place of the Sabbath. There is simply no law in the New Testament to that effect." John Theodore Mueller, Sabbath or Sunday, pp. 15,16