p. 1 | DISCUSSION IN SANTA ROSA TOWNSHIP, CALIFORNIA

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 1, 1869

DISCUSSION IN SANTA ROSA TOWNSHIP, CALIFORNIA.

By John Norton Loughborough

(Concluded.)

The third part of this article will comprise the proof I advanced to show that the Sabbath of the fourth commandment is still binding.

1. Read the fourth commandment, especially that part of it which points out the reason why the seventh day is the Sabbath; “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.” We learn from this command that the Sabbath rests for its authority upon facts as old as creation, and not upon any new event that happened at Mount Sinai.

The word Sabbath, like the word baptize, is transferred into the English language without translation. The word Sabbath signifies rest; connected with day it is rest-day. The fourth commandment then literally reads “Remember the rest-day.” We are to keep it holy. In this commandment we learn that God made the day holy after resting upon it. By connecting Gen. ii, 2, 3, with the fourth command in Ex. xx, we learn what God did at the close of creation week, which laid the foundation for Sabbath observance in all after time. There we learn that God “rested on the seventh day.” That, of course, ever after constituted that day his rest-day. He blessed the day; that raises it above the other days of the week. Lastly, he sanctified the day of his rest. Webster tells us that the word sanctify comes from two Latin words, sanctum, holy, facio, to make. Literally, to make holy; to set apart to a holy, sacred, or religious use. Then we learn that at the close of creation week, the seventh day was set apart to a religious use. This is the reason assigned in the fourth command that it should be kept holy; God had made it holy, or designated the seventh day in order of the seven as one that should be used for holy purposes.

Not only do we learn in the fact of God’s sanctifying the seventh day, that it was set apart to a holy use at creation, and hence cannot be regarded as a Jewish institution, or pass away with Jewish usages and laws; but we also learn from the Bible usage of the word sanctify, that the sanctification of the day could only be done by the Lord’s telling man just how to use the day.

For the Bible usage of the word sanctify, read the following texts carefully, and you will see, its meaning is to set apart by direct proclamation, how a thing should be used. In Josh. xx, 7, “They appointed” cities of refuge. In the margin it reads “sanctified.” In Joel i, 14; ii, 15, we read, “Sanctify a fast.” Of course this could be done only by appointing the fast. Jehu “proclaimed a fast” for Baal, which brought all his worshipers in his kingdom together. In the margin it reads that he “sanctified” this fast. He sanctified it by direct proclamation. 2. Kings x, 20, 21. The Mount Sinai was also sanctified when God was about to proclaim his law. It was done by setting bounds about the mountain, and commanding the people not to go up to the mountain or touch it. See Ex. xix, 12, 23.

The Sabbath of the Lord being sanctified, or appointed by the Almighty for the holy use of man, before he had sinned, of course cannot be a type or shadow of the work of man’s redemption from sin.

The Sabbath thus commencing with the race of mankind, we should conclude was designed for the whole race. So we find Christ stating: “The Sabbath was made for man, and not man for the Sabbath: therefore the Son of Man is Lord also of the Sabbath.” Mark ii, 27, 28. It is a rule of all languages that a noun without an adjective is to be understood in its broadest sense, as “Man is accountable.” “The Sabbath was made for man.” Not simply the Jew, or for Adam alone, but for the whole race. The conclusion drawn from this statement is also proof that the day belongs to the whole race. “Therefore the Son of Man is Lord also of the Sabbath.” The institution being made for the whole race, of course will exist in this dispensation. “Therefore, the Son of Man is Lord also of the Sabbath.”

Our opponent claimed, that as Christ was Lord of the Sabbath, he had a right to do as he pleased with it, and that he did finally abolish it. A man is said by Paul to be lord of the wife. Does that give him the privilege of abolishing his wife at pleasure? Does it not rather lay upon him the obligation to cherish and protect her? Christ frees the Sabbath as well as the other commandments from those abuses which by tradition had been heaped upon them. See Matt. xii, 1–13; Mark vii, 7–18.

The Sabbath, being an institution, commencing with the race and to continue with the race, we find, as we should expect, Christ teaching as a whole that law of which the Sabbath forms a part. In his discourse upon the mount he says, “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.” Matt. v, 17–19. The law here spoken of cannot be the law of types; for Christ did come to do that away by being himself offered as the great sacrifice for the sins of men. It must be that law of right and wrong, by which is the “knowledge of sin,” which man had transgressed, which occasioned a necessity for a law of types to be added, Gal. iii, 19, which would point them to Christ the true source of pardon.

The law spoken of in Matt. v, 17–19, is to continue “till heaven and earth pass.” That event has not yet come; so the law here introduced is still good. A second “till” is used which is stronger than the first. “Till all be fulfilled.” The “all” refers to the prophets as well as the law. The prophecies are not all fulfilled yet, as our opponent admitted, so every jot and tittle of the law holds good. What is said of a whole law is true of all its parts. As all the law is in force, of course the fourth commandment is in force; and the Sabbath of that commandment is still binding. It will not do to say that the law here spoken of is the two great commandments of love to God and love to our neighbor. They are called “great” commandments. These in Matt. v, compared with them, are called “these least commandments.”

Our opponent says that to fulfill a law, means to do it away, to “accomplish” it. I claim that in fulfilling a prophecy, that is done which the prophets said would be done. To fulfill a law is to do what the law commands. See Webster’s 4th definition. Why should Christ say, “Whosoever therefore shall break one of these least commandments,” &c., if his previous words were designed to show that the law would cease? Christ “kept all” his Father’s commandments, and is our perfect pattern of obedience. The meaning of the word fulfill is to do or keep, as is seen in the following texts: Matt. iii, 15; Rom. ii, 27; Gal. vi, 2; Jas. ii, 8.

We next quoted Rev. i, 10: “I was in the Spirit, on the Lord’s day.” John had this revelation in the year 96. He tells where he had it; on the isle of Patmos. He tells under what circumstances he was there; “for the word of God.” He tells when it was; “on the Lord’s day.” The Bible designates no day as belonging to the Lord, but the seventh day of the week. The fourth commandment calls the seventh day “the Sabbath of the Lord thy God.” Ex. xx. In Isa. lviii, 13, we read; “Turn away thy foot from doing thy pleasure on my holy day.” Christ himself said; “The Son of Man is Lord also of the Sabbath day.” Mark ii, 28. The Sabbath is the Lord’s day. The day the Lord

claims as his. Our opponent intimated, without any Scripture proof, however, that the first day of the week is the Lord’s day. In John’s gospel, written at the close of the year 97, about two years after the book of Revelation, he speaks of the first day of the week, but does not intimate that it is holy time.

To show that the fourth commandment is still binding, we referred to testimonies of the Old Testament that speak of the continuance of the law of ten commandments as a whole. After giving that law the Lord said, “Oh! that there were such an heart in them, that they would fear me and keep all my commandments always, that it might be well with them and their children forever.” Deut. v, 29. This text which shows that that law would exist always, our opponent said nothing about.

We next called attention to “God’s covenant,” the word which he commanded to a thousand generations: “O ye seed of Israel, his servants, ye children of Jacob, his chosen ones, he is the Lord our God; his judgments are in all the earth. Be ye mindful always of his covenant; the word which he commanded to a thousand generations: even of the covenant which he made with Abraham, and of his oath unto Isaac; and hath confirmed the same to Jacob for a law, and to Israel for an everlasting covenant.” 1 Chron. xvi, 13–17. By reading Deut. iv, 12, 13, “Ye heard the voice of the words, but saw no similitude; only ye heard a voice; and he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone,” we learn that the ten commandments are God’s covenant, commanded to a thousand generations. If the lowest estimate ever made were taken for the period of time embraced in a generation, there has not been the sixth part of a thousand since the promulgation of the written law from Sinai.

In Deut. vii, 9, we read: “He is God, the faithful God, which keepeth covenant and mercy with them that love him and keep his commandments to a thousand generations.” In the second commandment itself, we read that God shows mercy to thousands (a thousand generations, French) of them that love him and keep his commandments.

With these facts before us it is no wonder that we find the Sabbath existing in the New Earth. See Isa. lxvi, 22, 23. Concerning this argument on the thousand generations we heard nothing from our opponent.

We next pass to Christ’s words, which agree with the last text quoted, in that he shows that the law still exists. “The law and the prophets were until John; since that time the kingdom of God is preached, and every man presseth into it, and it is easier for heaven and earth to pass than one tittle of the law to fail.” Luke xvi, 16, 17. The law here spoken of till the time of John, showed them that they were sinners. The prophets showed them that a Saviour was coming to take away their sins. Since that time the gospel is preached, showing those prophecies fulfilled, and pointing to a true source of pardon for sin. But it is easier for heaven and earth to pass than one tittle, a point distinguishing one letter from another, to pass from the law. Then that law is firmer than the heavens and earth. On this point our opponent made no reply.

We next showed, from the testimony concerning the holy women, that the Sabbath survived the cross, and hence was not blotted out with those typical laws that ceased at the cross. “And that day was the preparation, and the Sabbath drew on. And the women also which came with him from Galilee, followed after, and beheld the sepulcher, and how his body was laid. And they returned and prepared spices and ointments; and rested the Sabbath-day according to the commandment.” Luke xxiii, 54–56. The Sabbath then was kept this side the cross, “according to the commandment.” If the fourth commandment existed this side the cross three or six hours, it did not expire at the cross. We find it alive the whole day, and Luke recording that the Sabbath was kept according to it. Our opponent admitted that the Sabbath was there kept, but said, “The new dispensation was not yet brought in.” Luke’s gospel was written thirty-two years after the death of Christ. Surely the new dispensation was brought in before that time. But Luke, writing by inspiration thirty-two years after the event happened, refers to the fourth commandment to show how the Sabbath was kept: “Rested the Sabbath day according to the commandment.” He certainly does not intimate that the commandment was dead, or that the institution the commandment enforces had been abolished.

We next showed that the New-Testament writers, writing by inspiration, for the benefit of the people of this dispensation; writing all the way from ten years after Christ’s death to A. D. 97, sixty-six years after Christ’s death; whenever they have had occasion to speak of the seventh day, call it “the Sabbath.” Fifty-eight times these writers of the New Testament, writing by inspiration, have called the seventh day “the Sabbath.” Not the “old Jewish Sabbath,” or “the day that used to be the Sabbath,” but “the Sabbath.” Never but once have they called it by any other name. That is in Rev. i, 10, where it is called “the Lord’s day.” The term “sabbath days” in the plural is used once in Col. ii, 16–19, referring to the annual sabbaths of the Jews, of which we find seven mentioned in Lev. xxiii. Those shadowy sabbaths have ceased because that law of types which enforced them has passed away, but the seventh day is still “the Lord’s day.” This argument was not noticed by our opponent.

We showed that Paul, in his letter to the Romans, taught the perpetuity of the ten-commandment law: “Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” Rom. iii, 19, 20. In the previous chapter he says: “For as many as have sinned without law shall also perish without law; and as many as have sinned in the law, shall be judged by the law; for not the hearers of the law are just before God, but the doers of the law shall be justified.” Rom. ii, 12, 13. Paul’s conclusion of the matter is given in Rom. iii, 28, 31: “Therefore we conclude that a man is justified by faith without the deeds of the law.” “Do we then make void the law through faith? God forbid: yea, we establish the law.” Although we get justification,—freedom from sin—by faith in Christ, that faith, instead of setting aside the law which shows men as sinners, proves, in the strongest manner, that that law still exists. True repentance is to turn away from our sins by righteousness. Believing in Christ we obtain pardon for the past; then that law by which we obtained a knowledge of our sins becomes our rule of life. To this argument we heard no reply.

We next introduced Matt. xxii, 35–40: “Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” The two great commandments are not peculiar to the New Testament. The first is found in Deut. vi, 5, and the second in Lev. xix, 18. The law and the prophets hang on these two commandments. If they hang there, of course they are not repealed. The law all hangs there. The fourth commandment, then, must be there with the rest. The first four commandments are but the writing out of the command, “Love God with all your heart,” while the last six grow out of, and are comprehended in, that command, “Love thy neighbor as thyself.” The Saviour does not say that these two commandments take the place of the law; but that the law hangs on these two commandments. This point was not noticed by our opponent.

As recorded in Matt. xxiv, 20, Christ told his disciples to pray that their flight from Jerusalem might not be on the Sabbath. Here he is pointing down forty years this side of the cross and recognizes the Sabbath just as much as the existence of winter. If it is said that the gates were to be closed so that they could not get out of Jerusalem on the Sabbath; then we reply, that a mass of those to flee, were not in the city, but in Judea.—“Let them which are in Judea flee to the mountains.” The Jews, themselves, even, relaxing the rigor with which they had kept the day, went out to fight on the Sabbath just before their city was taken, according to Josephus. As we should expect, from the instruction of Christ to them to mention the Sabbath in their prayers concerning Jerusalem’s destruction, they who fled, and escaped the terrors of the siege,—the Nazarenes,—were Sabbath-keepers. So says Mr. Morer, a learned first-day writer of England.

I showed that Christ recognized the Sabbath as an institution to exist in this dispensation by giving rules for its observance, showing that relieving the sufferings of man and beast is “lawful.”

I showed from Rom. viii, 1–4, that through faith in Christ we obtain strength to keep the law of ten commandments, that law of chapter vii, of which one commandment was, “thou shalt not covet.” That law, as a whole, is here shown to be binding upon us. Read Ps. xix, 7: “The law of the Lord is perfect, converting the soul.” This is James’ perfect law. See chap. i, 25; ii, 8–12. According to Rom. vii, it still occupies the same place in converting men; it shows them that they are sinners. It convicted Paul of covetousness, and made his sin “appear exceeding sinful.”

Showed by the testimony of James, that it is duty to keep every precept of that law, which says, “Thou shalt not kill,” and “Thou shalt not commit adultery,” and that that is the law by which we are to be judged. See James ii, 8–12. This law being all binding, the fourth commandment being a part of it, is of course binding. To this we heard no reply.

We next presented sixteen couplets of texts to show that there were two laws recognized in the Scriptures, and claimed that there were either two laws in the past dispensation, or these texts make opposite and contradictory statements concerning the same law.

1. In Matt. v, 17–20, Christ speaks of a law of the past dispensation which is to continue, every jot and tittle of it, till heaven and earth pass. A law which his followers are to do and teach. In Acts xv, we read of the law of Moses of which circumcision formed a part. They gave no commandment to keep it. 2. In Gal. v, circumcision is called a yoke of bondage; but David said he walked at liberty because he had sought the Lord’s precepts. Ps. cxix, 45. 3. In 1 Cor. vii, 19, we read, “Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God” (is something—Whiting’s Translation). 4. Paul says in Rom. iii, 31, “Do we make void the law through faith? God forbid; yea, we establish the law.” While in Eph. ii, 15, of another law he says: “Having abolished in his flesh the enmity, even the law of commandments contained in ordinances.” 5. In Isaiah i, 10, 15–17, the prophet calls upon the people to “give ear unto the law of our God.” He says to them, “Your hands are full of blood.” In verses 11–15, he asks, “To what purpose is the multitude of your sacrifices?” “Bring no more vain oblations, incense is an abomination,” &c. This shows clearly that the Lord made a plain distinction between the moral law, by which was the knowledge of sin, and those regulations of the typical system, giving no countenance to the latter, while they transgressed the former. 6. In Jer. vi, 19, the Lord says, “The people have not hearkened to my law, but rejected it.” In verse 20 he says, “Your burnt offerings are not acceptable.” By looking at Jer. vii, 8–10, we learn that they were violating the ten precepts, “Will ye steal, murder, and commit adultery, and swear falsely, and burn incense to Baal, and walk after other gods?” &c. God did not accept burnt sacrifices in place of obedience to his moral law. 7. In Ex. xxiv, 12, we read of one law on tables of stones that God wrote, while in Deut. xxxi, 9, 24–26, we read of another that Moses wrote in a book. 8. The tables were placed in the ark, while the book of the law was placed in the side, or by the side of the ark. 9. In Neh. ix, 13–14, we read of right judgments,

true laws, good statutes and commandments, which God gave them on Mount Sinai. Among those he enumerates his holy Sabbath. In Eze. xx, 24, 25, the Lord speaks of their having violated his law, gone into idolatry, &c., and his giving them statutes which were not good.

10. One law is the great standard of right and wrong; by it is the “knowledge of sin.” Rom. iii, 20. The other was added “because of transgressions,” till the seed should come. Gal. iii, 19. 11. In Ps. xix, 11, David speaks of the ten commands, and says, “In keeping of them there is great reward.” But in Heb. vii, 19, we read of another law which would make nothing perfect, but would simply bring in the better hope. 12. In Ps. xix, 7, a law is spoken of as perfect; while in Heb. x, 1, a law of shadows is spoken of, which would never make the comers to it perfect. 13. In Rom. vii, 14, the law is said to be spiritual, referring to the law of right and wrong; while in Heb. vii, 16, we read of a law of a carnal commandment. 14. In Ps. cxix, 172, we read that all God’s commandments are righteousness. In Isa. li, 6–8, the Lord says his righteousness “shall not be abolished,” and calls especial attention to those under the new covenant: “The people in whose heart is my law.” But in Eph. ii, 14, we read of a “law of commandments contained in ordinances,” which Christ did abolish in his flesh. 15. One law, Matt. v, 17–19, is to continue till heaven and earth pass. The other was to continue till the seed should come. Gal. iii, 19. 16. One is a middle wall of partition between the Jew and Gentile. Eph. ii, 14. By the other law the Gentile will condemn the Jew, if he keeps it. Rom. ii, 27.

In addition to this, we said, counting other points of contrast which had been made in this discussion concerning these two laws, and others which might be made, they would number at least twenty-five. If we take the position that there is but one law, there are at least twenty-five contradictions in the Bible on the law question; but when the position is taken that there are two laws, one of which is abolished, and the other remaining, at least twenty-five contradictions are taken out of the hand of the infidel at one stroke. All the reply attempted to this argument on the two laws was, that I claimed if the fourth commandment were taken out of the way there were twenty-five contradictions in the Bible.

My next argument was based on Amos iii, 7. “Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.” Where has God said by his prophets that he would abolish the Sabbath, or even abolish the law of which the Sabbath forms a part? In Deut. iv, 12, 13, the ten commandments are called God’s covenant. In Ps. lxxxix, we learn that God’s covenant is to stand fast with Christ. In Ps. cxix, 172, we learn that “all God’s commandments are righteousness,” while in Isa. li, 6–8, we learn that God’s righteousness shall not be abolished. But it is plainly told us what shall be done away. In Dan. ix, we read that Christ would “cause the sacrifice and the oblation to cease.” In Isa. xlii, 21, we learn that Christ should “magnify the law and make it honorable.” Christ magnified the law by his teachings. Matt. v, 17; Mark vii, 18. Magnified it by his life. He “kept all his Father’s commandments.” Lastly he magnified the law by his death. Dying to redeem man from the penalty of transgressing that law. But on this whole argument we heard no reply from our opponent, except the statement when we were summing up, that I was “introducing new matter.”

My next position was in reference to the two covenants. I showed that the two books in the New Testament which especially treat upon the subject of the two covenants are the books of Hebrews and Galatians; but that the law introduced in each of these books is the law which regulated the services of the typical priesthood, which priesthood meets its fulfillment in the work of Christ our great high priest. These two systems of priesthood are called the first and second covenants. In distinction from these the ten commandments are called God’s covenant, Deut. iv, 12, 13, which we have shown was to “stand fast” with Christ. These typical regulations of the priesthood are called the covenant of Levi. Mal. i, 13; ii, 1–9. Called the “covenant of the priesthood.” Num. xxv, 13; Neh. xiii, 29. The covenant which genders to bondage has circumcision connected with it. See Gal. v, 1. But of the ten commandments David said he “walked at liberty” because he sought them. Ps. cxix, 45. James calls the ten commandments a law of liberty. Jas. ii, 8–12. We also learn by this last testimony that these ten precepts are the rule of life we are to obey, and also the law by which we are to be judged.

Next read Rom. ii, 21–24: “Thou, therefore, which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? thou that makest thy boast of the law, through breaking the law dishonorest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written.” It, then, in this dispensation, dishonors God, to break that law of which blasphemy, idolatry, stealing, and adultery form a part. The fourth command is a part of that same law, and is by this testimony shown to be still binding. No reply made to this argument.

I next introduced Rom. iii, 19, 20: “Now we know that what things soever the Lord saith, it saith to them who are under the law; that every mouth may be stopped, and all the world become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” This law, then, that shows both Jews and Gentiles that they are sinners, is that by which “all the world” are shown to be guilty. It is a law that is applicable to all the world. But this is the law of ten commandments, and this testimony shows that law to be still binding on men. The fourth commandment was a part of that law, so this is evidence that the fourth commandment is still binding. To this we heard no reply.

Our next point was, that by the testimony of Ex. xxxi and Ezekiel xx, the Sabbath is shown to be a sign of the living God. It is the only commandment of the ten that points out who made that law. It is the sign of the living God, the seal of his law. By the testimony of Isaiah viii, 16–18, we saw that when people are looking for the Lord, “when they say unto you, Seek unto them that have familiar spirits,” then it is the duty of God’s people to “seal the law among my disciples.” We are in this time when men are calling upon us to seek to spirits. The seal of the law is to be restored to it. As we learn by Rev. vii, a work is to be accomplished just before the coming of the day of wrath, in sealing the servants of God with his seal, or “sign,” as most translations read, of the living God. All we heard in reply to this argument was that the Sabbath was a sign between God and the Jews. The question was asked if we profess to be Israel. To which we replied that we understand the true Israel are the people of God in every age, as Christ said to Nathaniel, “Behold an Israelite indeed, in whom is no guile.”

The Sabbath is a sign between God and Israel forever. Although forever is from the word aion, which signifies the age, or duration, of the object to which it is applied, and is, therefore, sometimes limited, it cannot be limited in this case; for God is one of the parties introduced. The Sabbath is a sign between him and his people forever, as long as he exists, as well as his people. So it is no wonder that we learn in Isaiah lxvi, that the Sabbath is to be kept in the New Earth. To all eternity God’s people will commemorate, by observing the Sabbath, God’s act of creating the heavens and the earth.

In Rev. xiv, we see a distinct message going forth just before Christ comes, bearing as its burden, “the commandments of God and the faith of Jesus.” The faith of Jesus is the doctrines peculiar to Christ in the New Testament. Under this message they keep the faith of Jesus and also the commandments of God, referring, we understand, to the ten commandments. That law shows men that they are sinners. The faith of Jesus points them to the remedy for sin. Paul’s teaching was in accordance with this same idea, when, having called the elders of the church together, he declared to them that he had taught them publicly, and from house to house, “repentance toward God, and faith toward our Lord Jesus Christ.” See Acts xx, 21. This was not noticed by our opponent.

Lastly, we quoted Rev. xxii, 14: “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Christ is here speaking. This is just before he comes. The last blessing in the Bible. He refers to the commandments of another, namely, his Father’s commandments. The ten commandments, which were given by the Father on Mount Sinai, and which are most emphatically called his, we understand are here referred to.

May we all have grace to keep them, all of them, and enter that city of God. J. N. LOUGHBOROUGH. Santa Rosa, Cal., April 30, 1869.