Protestants, since their emergence in the sixteenth century, have rejected the day named by God for His worship, assuming a different day in contradiction to His command, despite having the Bible as their sole infallible teacher. The Protestant world has been in thorough accord with the Catholic Church in keeping holy not Saturday, but Sunday, for over three centuries. If arguments furnished by the Bible for strict observance of Saturday prove incontrovertible, the great body of Protestants would have no recourse but to admit they have been teaching and practicing what is Scripturally false for over three centuries by adopting the practice of a church they have long considered apostate. The discussion of whether Saturday or Sunday is the day enjoined by God hinges on plain questions: which day does the Bible enjoin to be kept holy, has the New Testament modified the original command, and have Protestants obeyed the command of God by keeping holy the day enjoined by their infallible guide and teacher, the Bible?

Protestantism, adhering to the principle of Sola Scriptura, recognizes no rule of faith or teacher save the infallible Bible. It holds that all spirituality, religion, faith, and practice are derived solely from its teachings, viewing the Bible as the voice of God and the sole inspired teacher. This stance asserts that the Bible alone is the foundation of Protestant Christianity. However, there exists a direct contradiction between the teaching and practice of Protestant Christianity and that of the Jewish people, as both observe different days for the worship of God. The Roman Catholic Church challenges that if Protestantism bases its teachings only on the Bible, it should worship on Saturday, the biblical Sabbath, rather than Sunday. Unless one accepts the authority of the Catholic Church to designate the day of worship, the Christian should observe Saturday. Thus, Protestant practice of Sunday worship lacks biblical support, as no divine decree in the New Testament repeals the Saturday Sabbath or substitutes Sunday as the day to be kept holy.

Protestant theologians and preachers from various denominations candidly admit that there is no Biblical authority for observing Sunday as a sabbath. Isaac Williams of the Anglican/Episcopal tradition notes that Scripture commands the observance of the seventh day, not the first, and the reason for keeping Sunday holy stems from church tradition rather than Biblical mandate. Canon Eyton reinforces this by stating there is no divine law in the New Testament regarding abstaining from work on Sunday. Bishop Seymour acknowledges the change from the seventh to the first day was made on the authority of the church. Dr. Edward T. Hiscox of the Baptist denomination asserts there is a commandment to keep the Sabbath holy, but that day is not Sunday, and no record of such a transfer exists in the New Testament. William Owen Carver agrees, stating there was never any formal or authoritative change from the seventh-day Sabbath to the first-day observance. Dr. R. W. Dale of the Congregationalist tradition clarifies that observing Sunday does not equate to keeping the Sabbath, as there is no Divine command for Sunday observance in the New Testament. Timothy Dwight adds that the Christian Sunday is not found in Scripture and was not called the Sabbath by the early church. Alexander Campbell of the Disciples of Christ questions the change from the seventh to the first day, asserting that no man can pinpoint where, when, or by whom such a change was made, and denies any Biblical basis for it. He emphasizes that the first day of the week is never called the Sabbath in Scripture. The Lutheran perspective, as seen in *The Sunday Problem*, notes that early Christians gradually shifted from the Jewish Sabbath to the first day, without confusing the two, and celebrated both for a time. The Augsburg Confession of Faith, approved by Martin Luther, suggests the change to Sunday appears contrary to the Decalogue, highlighting the church's power in making such a shift. Dr. Augustus Neander states that Sunday as a festival was a human ordinance, not a Divine command, and was not intended by the apostles to replace Sabbath laws. John Theodore Mueller affirms that Scripture does not ordain the first day in place of the Sabbath. Harris Franklin Rall of the Methodist tradition observes that while there are indications in the New Testament of the church keeping the first day as a day of worship, no passage commands Christians to observe it or transfer the Sabbath to that day.

Over three centuries ago, Satan cunningly presented to a large number of discontented and ambitious Christians the enticing prospect of a new beginning by abandoning the Catholic Church and instead adopting the Bible alone as their new authority. The Evil One anticipated the brilliant success of this strategy, and the outcome met his highest expectations. A bold and daring leader was needed to spearhead this movement, and Satan found such a figure in the apostate monk, Luther, who openly acknowledged a close familiarity with his dark master. The agency of Luther mirrored the serpent's deception in the garden, achieving a similar disruption in the Christian world. As the Evil One's ultimate aim was the destruction of Christianity, the means he employed through this movement have been found to be misleading, self-contradictory, and fallacious.

Protestantism, emerging in the sixteenth century, seized temporal possessions of the Church and stripped Christianity of many sacraments instituted by its Founder, retaining only the Bible as its sole teacher in Christian doctrine and morals. Chief among their articles of belief is the permanent necessity of keeping the Sabbath holy, an article that has seen plenary consensus among Biblical representatives for over three hundred years. The keeping of the Sabbath constitutes the core of their theory, with pulpits resounding weekly against the lax observance in Catholic countries, contrasted with their self-satisfied mode in Biblical lands. Yet, a glaring contradiction exists in their practice, as neither their Biblical ancestors nor themselves have ever kept the true Sabbath day. While claiming the Bible as their teacher, they have ignored and condemned it by adopting a day kept by the Catholic Church. The immense concourse of Biblical Christians, including Methodists, has declared that the Sabbath has never been abrogated, and the Church of England, along with the Episcopal Church of the United States, is committed to not ordaining anything contrary to God's written word, which emphatically enjoins worship on Saturday with severe threats for disobedience. This self-stultifying position, where the teacher is thrust aside and the teaching of the Catholic Church is adopted despite divine threats, reveals an apostasy from an assumedly fixed principle. Protestantism's claim to the Christian Sabbath is groundless, self-contradictory, and suicidal, as they abandoned their sole teacher promptly after adopting it, accepting the Catholic Church's teaching in direct opposition to the plain, unvaried teaching of the Bible in this essential doctrine.

When the Protestant Reformation occurred, those opposed to the abuses and venality of the Catholic Church broke away in an attempt to correct the course. However, they continued to uphold the change to the Sabbath, maintaining Sunday as the day of worship. Protestants are unwilling to concede Papal authority, instead justifying Sunday-worship as a tradition of men by claiming they honor the day on which Christ rose from the dead.

Although it is rarely officially stated, there exists an understated notion in Protestantism that Jesus Christ's death holds greater significance than His life, both before and after His crucifixion. The focus on Christ's death centers on its accomplishment of forgiveness of sin and justification. However, by isolating this single event and allowing it to overshadow Christ's earthly ministry and His current role as High Priest, Mediator, and Intercessor, there emerges a prevalence of intellectual agreement with little genuine belief. This imbalance often surfaces in discussions of Christian obligation, works, God's law, and particularly the seventh-day Sabbath. Protestant theologians draw a dividing line at Christ's death to decide which instructions remain binding, effectively disregarding Jesus Christ's life and teachings. The practice of setting this line of demarcation at Christ's death essentially nullifies everything He said and did, except for dying for our sins.