The Jubilee Standard, vol. 1
July 31, 1845
Vol. I, NEW YORK CITY, THURSDAY, No. 20
“When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a Standard against him; and the Redeemer shall come to Zion, and to them that turn from transgression in Jacob.” JUBST July 31, 1845, page 144.18
Vol. I.] NEW YORK CITY, THURSDAY, JULY 31, 1845. [No. 20 JUBST July 31, 1845, page 144.19
THE JUBILEE STANDARD. JUBST July 31, 1845, page 144.20
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WATCH AND PRAY
Watch and pray! watch and pray!
Pilgrim, in this narrow way!
Strength you need each fleeting hour,
While you feel the tempter’s power;
Watch and pray!
Faith shall turn the night to day!
JUBST July 31, 1845, page 144.27
Hope and trust! hope and trust!
Child of sorrow—child of dust!
Place not here thy heart’s desire,
But to heavenly things aspire!
From on high
Joy s approach that never die!
JUBST July 31, 1845, page 144.28
Pray and fight! pray and fight!
Keep thine armor ever bright!
Soon thy trials will be done,
Soon the crown of victory won!
Watch and pray!
Looking for the better day!
JUBST July 31, 1845, page 144.29
Watch and pray! watch and pray!
Ye who feel the heavenly ray!
Christ shall all your foes subdue,
Let his grace your strength renew!
Watch and pray!
Pilgrim in life’s narrow way!
For the Jubilee standard.
JUBST July 31, 1845, page 144.30
STRIKING CHRONOLOGICAL WAYMARKS OF THE 45 YEARS
I was interested in the articles of Bro. Gross, in recent numbers of the Standard, on the beginning of the 1260 years, and their termination at 1800, where the 45 years began. Some of the facts of history which he adduced, I gave briefly in a communication to the “Voice of Truth” the latter part of May, but the communication was refused publicity. Desiring still to throw in a mite induces the present article. JUBST July 31, 1845, page 144.31
While it seems difficult to fix the precise year of the crucifixion, there are certain great events marked by the providence of God, at regular and stated intervals, that have transpired within the limits of the ten kingdoms, during the 45 years, that seem conclusive as to the termination of the 1335 days in this present year, A. D. 1845. JUBST July 31, 1845, page 144.32
Before alluding to these events I wish to say a few things relative to the prophetic month. This is a period of 30 years, and seems frequently to be recognized in the Bible aside from direct appointment. The regulation of the law which required the individual to be 30 years old before he could enter upon the priest’s office, seems to have reference to this period. Astronomically the month is the 12th part of the year, and the twelfth part, or 30 degrees, of the great circle of the zodiac. In the Revelation we have, on three different occasions, the month appointed prophetically, viz., “five months,” “forty-two months,” “an hour, a day, a month, and a year.” We have, in the ascending series of this last instance, each term used prophetically, or 360 times the ordinary space or quantity. Again, what more natural than for the prophetic month to be divided, according to the quadratures of the moon, into halves and quarters, viz., 15 years and 7 years. The last division of the 1335 days is one month and a half or 45 years. Instances occur in sacred, and often in profane history, where important events transpire at both the beginning and termination of a prophetic month,—also at 15 years. One instance may be here mentioned. The 30 years from the time the abomination of desolation was placed till it had a seat, power, and great authority, being the difference between the 1260 and 1290 days, when the three horns were plucked up. We cannot fail to observe what order, beauty, and harmony are seen in the construction of the prophetic periods. JUBST July 31, 1845, page 144.33
It is very manifest that the abomination of desolation is the thing or object to be measured by all the periods in the 12th of Daniel, and that it regards the whole of the 1335 days. Let its phases be observed after the 1290 days as well as at and before that termination. The 1260 years obviously commence when the Gothic power and kingdom in Italy were at an end the first time, 4 by the victorious arms of the Catholics, when they took captive the Gothic king Vitigies, and possessed Ravenna, the seat of his residence. This was, according to Gibbon, in the latter end of 539, or before January 3, 540. They would seem to terminate about 1799, when the Pope was carried away captive. The 45 years evidently commenced at 1800, not only from certain event which then transpired, but from others occurring since, in the divisions of the prophetic month; so that these latter reflect a powerful light upon the period of 1800. This will be seen as we proceed From 533, the date of Justinian’s letter to the Pope, to 540, the beginning of the 1260 years, is 7 years. From 1793, when the dominion of the papacy was destroyed and annulled in the limits of France, by an act of the French assembly, to 1800, is also 7 years. France has been set forth a most wonderful spectacle during the entire 1335 years. Styled the “Eldest Son of the Church,” her monarchy is the oldest in Europe,—she dates from the days of Clovis, at the very breaking up of the Roman empire. A very striking coincidence, as to time, is observable between Clovis and Bonaparte, the one near the commencement, the other at the termination of the 1290 days. Clovis came to the throne in A. D. 481, and having reigned fifteen years a pagan, was then baptized a Catholic in 496; he reigned fifteen years longer and died in 511, at the age of 45, having reigned 30 years. Bonaparte’s military career dates at 1785; in the end of 1799 he was chosen Chief Consul, and in Feb. 1800, took possession, with great pomp, of the Tuilleries, the usual residence of the French kings. His civil and military career united now commenced. The latter had continued 15 years, and the two united 15 years longer to 1815, making 30 years, when he ended his public career at 45 years of age. JUBST July 31, 1845, page 144.34
Let us recite some of the events of 1800 that would seem to fix the date of the 45 years at that time. The papal government was overturned in Feb. 1798—the Pope, Pius VL, retiring to Tuscany, a little north of Rome. In March, 1799, he was seized by the French and taken to Leghorn, a sea-port, for the purpose of being conveyed to Cagliari, a town in the island of Sardmin; but the English frigates cruising on the coast wanted to get possession of the Pope, which determined the French [original illegible] his destination. They look him across the Appennines and the Alps to Valence, a town in the south-west part of France, where he died in August following. He had been torn from his dominion, and a new government established in his capital. It is usual in times of peace for the [original illegible] of Cardinals to assemble on the day of the interment of the deceased Pope, for the election of a new one; but such was the distracted state of affairs that this was impossible. But the Austrians becoming victorious over the French in Italy, the college was, by this event, permitted to assemble at Venice, without the Papal territories, in Nov. 1799, and by the 13th March, 1800 elected Pius VII. He did not, however, go immediately to Rome. The French were masters of all Italy at the end of 1798, and at the beginning of 1799 had 110,000 men in that country. Austria having made a treaty of alliance with Russia near the close of 1798, the latter sent 60,000 troops to the north of Italy by the spring of 1799. The campaign of this year, while Bonaparte was absent in Egypt, lost all Italy to the French expect the single fortress of Genoa. The Papal territories were now recovered to the Catholics. It is worthy of note here, that in 538, 10,000 men from France, and in the spring of 539, 100,000 more under their king, invaded and ravaged the whole length of Italy, siding neither with the Gothic king nor with Belisarius the Catholic general, both of whom fled before the Franks. Through disease and other causes, the Franks lost one-third of their number and the remainder returned to France in 539. Precisely in 1260 years, after the French, with an equal number of men, have possession of Italy, and like wise yield it up in 1799. Bonaparte who had returned from Egypt, went early in 1800 to Lombardy and THE BATTLE OF MARENGO, on the 14th June, decided again the fate of Italy. What had been lost to the French in 1798 was now regained. Napoleon re-organized some of the government in the north of Italy, and returned to Paris. Rome and the Papal dominions were now, June 1800, virtually in the possession of France. The French surrendered Rome on Oct., 1799, to the Neapolitan troops, and when these evacuated the Roman territories, subsequent to the battle of Marengo, Murat, according to orders from Bonaparte, “carefully respected the territory of the Church, and re-installed the officers of the Pope in what had long been considered the patrimony of St. Peter’s. This unexpected turn of circumstances originated in high policy of Bonaparte.”—Scott’s Napoleon. JUBST July 31, 1845, page 154.1
“The French army, after the great battle which gave them back Lombardy and Piedmont, expected next the re-establishment of the Roman Republic, but Bonaparte was now disposed to look upon the affairs of the Pope with different eyes. He now suffered the government of the Pope to continue, unexpected to other nations, to aggrandize himself.”—Lockhart’s Napoleon. JUBST July 31, 1845, page 154.2
From the field of Marengo Bonaparte dispatched the Bishop of Vercelli to enter into negociations with the Pope for the re-establishment of the Catholic religion. On the 9th of July, 1800, Pius VII., the new Pope, as such, for the first time, entered Rome, and on the 25th was restored, by Bonaparte, to the government of the Papal dominions. “He was allowed by all parties,” says Spaulding, in his history of Italy, 1842, “to return to Rome and assume the government of province which had formed the Tiberian Republic.” JUBST July 31, 1845, page 154.3
Now the abomination of desolation is again enthroned; it is not now the Eastern Roman empire, with Constantinople and Justinian, but the Western, with Pairs and Napoleon. But the events of 1809 tear up again every thing by the roots, as was done ten years before. Events in the life of Napoleon, in the history of France, and in the animals of the Papacy, fix the date of the 45 years at 1800. This position is much strengthened by the chronology of certain events transpiring during the 45 years which we proceed to specify. JUBST July 31, 1845, page 154.4
If we are right in dating the 45 years at 1800, then, by the events transpiring at 1814 and 1815, they are naturally divided into two parts, one of fifteen years, half a prophetic month, and the other of 30 years, a prophetic month. The period of 1814 and 1815 is eminently a very important era in the history of the abomination of desolation;—it was also a distinguished epoch as to the nations of Europe and the whole civilized world. 1st. As to the nations: they were all now hushed to peace. The war between the United States and England then terminated. Mr. Alison, in his history of Europe, confined to the period from 1789 to 1815, remarks of the latter year, it was “at the close of the longest, the bloodiest, the most costly war which history records.” The bloodiest:—M. Dupio estimates the loss of men to France at 2,000,000. Austria lost half as many more; so that we may safely estimate the total loss of life among the nations, during this period, at 4,000,000 of men. The most costly:—England alone, during this period, rested $5,000,000,000 to carry on the war, the greater part by taxation, the remainder by loans as a permanent debt. This is a sum greater than the whole present taxable property of the United States. Mr. A. in his history quotes other authors who had written histories of this same period, and gives a list of upwards of 300. The press is still increasing the list. Surely it was an eventful period, terminating at 1815, that called forth so many pens in delineating its dark features, and telling the sad, sad tale. JUBST July 31, 1845, page 154.5
2nd. As to the abomination of desolation. Whilst Bonaparte was in his civil career, from 1800 to 1815, he had his foot upon the neck of the Pope. Says Rebuke, in his history of the Popes, “Bonaparte’s nation was to retain him, Pius VII, but in a state of absolute subjection, to make him a tool of his own boundless ambition.” When Bonaparte was crowned emperor in 1804, it was to give to his coronation the religious sanction of the holy oil that he required the Pope to come from Rome to Paris. There had been no example of the kind forwards the kings of France for 1000 years; and never before had a Pope left Rome to perform abroad such ceremonies. Because Pius VII would not yield to all his demands, Bonaparte, in 1809, issued his decree, declaring the temporal sovereignty of the Pope at an end, and incorporating Rome with the French empire. Pius VII. was seized a captive, carried into foreign countries and imprisoned till January 1814. Bonaparte thought if expedient to release him, when he immediately set out for Italy, re-entered Rome in May following, and commenced the exercise of all his functions temporal and spiritual. When Bonaparte is taken out of the way then that wicked is again revealed. The beast had been wounded unto death, but at this time his wound becomes healed He is to live 30 years longer. But yet there was wanting one thing to make the Pope’s restoration strictly official, and that was the action of the Vienna Congress. This Congress was convoked to adjust the affairs of Europe as they were before the war, We will recite briefly the history by which Plus VII, liberated from his prison in France, regained the perfect dominion of his territories. At the entrance of the Allies into Paris, early in April, 1814, a provisional government of France was established. The Pope, who had set out in January for Rome, was detained in the south part of France, and the final order for his deliverance procured from the provisional government. Among severed decrees passed by the provisional government, was one “to restore the Pope, in due honor, to his territories.” The treaty of Paris, May 30, 1814, provided that Italy, out of the limits of those countries that with return to Austria, was to be divided into sovereign states. Early in June the sovereigns of Russia, Prussia and Sweden went from Paris on a visit to London, where they had an interview with the Prince Regent. Ranke remarks, “to these three anti-catholic sovereigns alone, who were then met in London, was the wish of the Pope to recover the entire Papal states first submitted. In his address to the Cardinals, communicating the fortunate result of his negotiations, he expressly mentions the services of the sovereigns who do not belong to the church of Rome.” The London Conference doubtless referred the matter for final decision to the Vienna Congress. The wide range of matters for the adjudication of this tribunal, made in the greatest and most important assemblage in civil affairs which the world ever beheld. Dominions, thrones, estates, and crowns lay in one vast pile, confusedly commingled. Like a mighty tornado that had swept through the forest, had been the fifteen years career of Napoleon amongst the governments of Europe. Such had been the wide circle of the engulphing maelstrom that distant islands of sea and ocean had their political relations adjusted by this congress of kings, emperor, princes, nobles, ambassadors and warriors. In this universal wreck lay prostrate that supremacy, which, in former ages, wielded its sceptre over the kings of the earth and all kindreds, tongues and nations. It had been apparently slain, so that every thing, so far as that supremacy was concerned, was as lifeless as the grave; but the momentous events of 1814 brought resuscitated, instantaneous and vigorous life. Truly has Ranke remarked, speaking of the events of 1814, that “it was the commencement not only of a new age for the world but of a new era for the Holy See.” JUBST July 31, 1845, page 154.6
The congress commenced its session in the autumn of 1814 Representations from several of the smaller states of Europe were not allowed to take part in the Congress, but were in attendance, and their interests attended to by the greater powers. Cardinal Gonsalvi, from the court of Rome, was admitted through the special interference of the Prince Regent of England. Nothing definitive was done by the congress till about the time of Bonaparte’s escape from Elba, in March 1815. Some time during the spring the affairs of the Papal States were settled by the congress. The exact date is not ascertained. Spalding in his history of Italy says, “the restoration of the legitimate dynasties [of Italy] partially effected in 1814, was completed the following year. On the 7th of April 1815, Francis of Austria proclaimed the erection of northern Italy into a monarchical state by the name of the Lombardo Venetian kingdom. The Pope was confirmed in his sovereignty. All the suppressed orders ever known in Christendom were restored in the Papal state to their full ecclesiastical rights.” From all this history it is manifest that the Pope acquired the government of the Papal territories, first, by the decree of the French government which had subverted him. Second, by the implied construction of the treaty of Paris, and the tacit consent of the great powers. Third, by the London Conference. Fourth, by the act of the Vienna Congress. The Congress broke up May 25, 1815. By the compact entered into by the Congress all the powers of Europe are pledged to uphold the government of each individual state or member, so that the abomination of desolation has a more powerful safeguard than it ever had before. A million of bayonets, if needed, would second the wishes of the Pope. Whether Protestant, Greek, or Catholic, they unite and “have one mind and shall give their power and strength unto the beast. For God hath put in their hearts to fulfill his will and to agree and give their kingdom unto the beast, until the words of God shall be fulfilled.” The combined power of Europe is confederate to uphold the government of the abomination of desolation. A case in point. A recent note from England, France, and Austria, to the government of Switzerland insisted that the compact of 1815, must be strictly observed. It is stated that the action of these powers had begun to be beneficially felt in that country. JUBST July 31, 1845, page 155.1
Here, then, at 1815 we have the great seal of the congress of Vienna affixed, restoring the pope to his dominions. Dark, thick, heavy, had hung the clouds during the previous fifteen years. Even in spiritual matters the Pope had yielded to Bonaparte’s demands one point after another, till hardly any thing remained. But suddenly the clouds break and disperse, and the abomination of desolation rejoices as if in a new creation, and exults in the dawn of a second and glorious age. The gifts of Pepin and Charlemagne are ratified by the highest authority which it is possible can exist among men, the Vienna Congress, and the Pope received at their hands in the most solemn manner the re-delivery of the patrimony of St. Peter’s. Guarded by the combined power of all Europe, a power compared with which that of Justinian at the dawn of the supremacy in 533 was week and insignificant, Pius VII. entered at once upon the exercise of his spiritual functions to the fullest extent of his productions; for, “all the suppressed contents over known in Christendom were restored to their full [original illegible] rights.” He feels that his own security and that of his successors in all coming time is fully insured without even an equivalent, and that the rampart which surrounds him is more impregnation than his castle walls of St. Angelo. The old woman that had so long ridden the 10 horned beast was rather [original illegible] dismounted, when the tried for a short time a two-horned beast, but he was a most ungained animal. At length, (as she must have a best to ride on) in 1815 she mounts a fifty horned beast which, for 30 years has carried her with great sandiness, for the greater the number of horns the greater the strength of the animal. The steed ambles along much to her liking, and she feels and acts very queen-like. The period of 1815 or 1305 days is as marked as that terminating the 1290 days. From 1815 we count 30 years a prophetic month, to 1845. 5 We are not, therefore, surprised at the religious movement under Mr. Rouge, now going on in Germany, where numbers are expelled the Catholic Church by the See of Rome—not at the outbreak in Switzerland—nor at the unparalleled excitement in England on the Maynooth grant, for the little horn that was small in 1815 has very much grown in a prophetic month. Let the 1335 days be divided into prophetic months and days as follows. JUBST July 31, 1845, page 155.2
| A. D. 510 | 540 | 1800 | 18151845 |
| 1 | 42 | 1 | 1—44 1•2 months |
| 30 | 1260 | 15 | 30—1835 days. |
Advancing from 1816, we come in 15 years, half a prophetic month, to 1830, where we find another revolution in France in July, bringing Louis Philippe to the throne. That nation counts regularly on a revolution every 15 years since the present century began. George IV., who was crowned in 1820, the year that Bonaparte died, deceased in June 1830. In 1830. Pope Pius VIII. died in Nov. 1830. The present Pope Gregory XVL. was elected Feb. 1831, but the pontificate had been put in commission at the death of Pius VIII. in 1830. In 1830 France took [original illegible] a part of what was the Vandal kingdom, and in 1844 invaded Moroco, bombarding Tangine, the extreme west of the Vandal kingdom on the Atlantic, and dictated the terms of peace to her foe. JUBST July 31, 1845, page 155.3
Travelling on we come to another way mark at 1838,—the Coronation of Queen Victoria, placed 7 years before the end. William IV. died June, 1837, When Victoria was proclaimed, but her coronation did not take place till the next June. There has not been a coronation since that time within the limits of the “ten kingdoms,” and that was probably the most splendid pageant of the kind which modern times have known. Special ambassadors were sent from most of the European courts to be present on the occasion. It was Europe in attendance at the last coronation ever likely to be held in the ten kingdoms. Victoria was upon every tongue the world over. England, on the loftiest pinnacle of fame ever attained by any people, would make the coronation, as a single act, the most shining and marked event which has occurred since that time in the ten kingdoms. The crowing of Clovis a Consul, we have been ready to allow commenced the 1335 days; why not grant that the coronation of Victoria may be a providential way-mark at 1328 days? JUBST July 31, 1845, page 155.4
We have then, at the beginning of the 45 years in 1800, a revolution and a new constitution in France—the re-conquering of Italy by France and a new order of things at Rome. We have, at 1815, the action of all Europe by the Congress of Vienna affixing its great seal, forever as to time, to the restoration of the Pope to his kingdom, and his kingdom to him—the final downfall of that extraordinary man, Napoleon, and a great revolution in France, changing [original illegible] the features of the government. We have, at 1838, through out an unusual yet a [original illegible] occurrence of the kind—the correction of Victors, 7 years before 1845. JUBST July 31, 1845, page 155.5
Faithful [original illegible] have these events been, giving warning at regular and stated intervals. These events have respected the governments of England, France, and the papacy. Is the application of these events considered [original illegible] Let it be remembered that ALL PROPHETIC CHRONOLOGY, in some way, respects governments. The termination of the 70 weeks, or cutting off of Messiah, is the only exception. If such way marks as at 1800, 1815, 1830, 1838, were to be set up by the providence of God at the exact divisions of the prophetic month, in what part of the world should we expect to find them? In Asia? No In Africa? No In America? No In Northern Europe? No Where them? Manifestly within the limits of the ten division of the forth kingdom,—southerly of the line ascending the [original illegible] down the Rhine, and taking in Britain as the northern boundary of that kingdom. And here is precisely the location of these events. Shall we not pay some regard to these way marks that stand so near us—so prominent—as well as look back, 1800 years to settle a point in chronology, which, at that [original illegible] has a space of seventeen months, at least in dispute? May we can reasonably infer—does not the conviction force itself upon us—that the revolution of all the lesser cycles, the divisions of the prophet months, will fall in with harmonies, and end wish the revolution of the greater cycle—the 1335 days,—and that thus of necessary is in 1845? JUBST July 31, 1845, page 156.1
In view of those things can we look to 1846 as the end of the 1335 days? Where are the events of 1801—at 1816—at 1831—at 1839, that will synchronize with that termination? Again we ask—Where are they? JUBST July 31, 1845, page 156.2
The things herein set forth are commended to the judgment of the candid reader. Whose readeth let him understand. JUBST July 31, 1845, page 156.3
Cleveland, O., July 8, 1845. A Penfield.
THE JUBILEE STANDARD.
‘Lift up a Standard for the People.’
NEW YORK, THURSDAY, JULY 31, 1845.
AN APOLOGY
If there be any who are disposed to complain of us on account of our straight-forward, uncompromising course, and the severity of some of our remarks, this is our apology:—We have been put in trust, by the Lord, with the care of the flock, or household, as a steward of the mysteries of God, and required to be faithful: and it is at the peril of his displeasure, which is far more to be dreaded than thing else, for us to adopt a different course. If any unjustly charge us with taking too much upon us, we would caution them to beware that they perish not in the gainsaying of Korah. See Jude 11v.; Numb. 16. We are quite certain that our blessed Lord is not displeased with the course which we have pursued, but that he approves. We would therefore continue in the work which the great “master of the house” has given us to do—not acting from the dictates of human wisdom, human policy, or human sympathy. Neither will we do any thing through strife or vain-glory: but, standing in the counsel of God, we will hold up the standard of His precious truth, and oppose fundamental error, though it may be taught by our dearest friend on earth, and though, as a consequence of pursuing this course, we should be compelled to pluck out the right eye or cut off the right hand. Should we teach pernicious doctrine to the flock, we should be guilty before God. Should we receive a teacher of false doctrine, knowing him to be such, and permit him to touch in our place, we would be equally guilty. And should we receive papers which we verily believe such error, and circulate them among our brethren, we should likewise be guilty. This is all the apology which the Word gives us liberty to make. JUBST July 31, 1845, page 156.4
IS WASHING FEET AN ORDINANCE?
If there be any one thing which we anciently desire, and for which we forwardly pray, it is that we may be enabled by the abounding grace of God our Father, to understand and love and obey all his truth. With us this is paramount to all other consideration. When is pleased the Lord, in great mercy, about five years ago, to bring us from the darkness and misery of [original illegible] and [original illegible] we determined not to confer with [original illegible] and blood, and that no motives drawn from a regard for reputation, wealth, or friends, should induce us to sacrifice one principle of truth and duty Although we were deeply enable that we had by unbelief in God’s blessed Word, and consequent transgression, become [original illegible] to the wrath of a righteous God, and sometimes were tempted to fear that our sins were too great to be forgiven, yet we firmly resolved that as fast as the Lord should show as truth, we would like a little child, receive it, and that whatever duty should be made known to us from the blessed Word we would do it at all [original illegible] even though we should perish at last. This has been the principle of action with us ever since. From that day to this our constant inquiry has been, “Lord, what will thou have me to do?” And truly we can say, “Hitherto the Lord hath helped us.” Our path has been onward and upward—shining more and more; and we trust it will continue to grow brighter unto the perfect day. To God be all the glory. JUBST July 31, 1845, page 156.5
In regard to the question which heads this article, we have diligently enquired at the mouth of the Lord. We have carefully examined the Word, and, at the same time humbly and earnestly sought the guidance of the Sprit, in reference to this matter, and the result has been a calm and firm decision of the above question in the negative. JUBST July 31, 1845, page 156.6
We have forborne to say much upon this subject, because we saw that some of our dear brethren appeared to be quite strenuous and rather sensitive in regard to it, and we did not wish to do or say any thing that might wound their feelings, unless there were an absolute and imperative necessity for it. But we are convinced that we should be culpable did we remain longer silent. The Law of God commands us to rebuke our neighbor and not suffer sin upon him. And if we may not suffer our neighbor to sin unrebuked, surely we must not permit a radical error, either of doctrine or of practice to pass among our brethren without an effort to correct it. True, there may be those who regard themselves as our brethren, but are “unteachable and unstable,” who will not receive correction. But it is not so with the true disciple of Jesus. On the contrary he will meekly receive doctrine, reproof, correction, and instruction in righteousness from the true minister of Christ, the faithful and wise servant, whom the Lord hath made ruler over the household, and who is commanded to “rebuke with all authority” Titus 2:15. The word also declares, Proverbs 9:8, “Rebuke a wise man and he will love thee.” JUBST July 31, 1845, page 156.7
But at this time it is not our purpose so much to rebuke as to instruct those whom we see to be in error. Let us come then at once to the point. For what purpose did our Lord wash the feet of his disciples? To this question one of two answers must be given—either that he intended to institute an ordinance to be per [original illegible] in his church, or, that by an extraordinary example of [original illegible] on his part be [original illegible] to give his disciples a practical lesson of humility which would exert a salutary effect upon them, and which they could not easily forget. There is no escaping from the conclusion that one or the other of these answers must be the true one. JUBST July 31, 1845, page 156.8
As it regards the former position, that: our Lord mended to institute an ordinance, let us in the first place enquire, what is an ordinance? The word itself is derived from [original illegible] which signifies precisely the same as [original illegible]. An ordinance, therefore as an appointment: and in thus sense baptism and the Lord’s appear are divine appointments, wherein, by certain significant acts, not in themselves necessary, and of no [original illegible] from their special use as ordinances, certain divine and glorious things in the [original illegible] of redemption are symbolized, and thus the faith of God’s [original illegible] ones is assisted by the sacred use of sensible signs. The [original illegible] which, in the Eucharist or supper, is broken and eaten, represents the body of our adored Saviour, broken for his people—the wine which is poured out and drunken, represents his precious blood shed for us. And it is by that faith, without which we have no principle of eternal life in us, and which is [original illegible] merely by these symbols, that we feed upon the body and blood of the Son of God, and show forth has death till he come. Baptism also is a most perfect and striking symbol of burial and resurrection, and was instituted at the very introduction of the gospel dispensation., i.e., the ministry of John—was to be perpetuated according to express command of Christ, while the gospel was preached to the Gentiles—and its observance to [original illegible] when the times of the Gentiles should be fulfilled and the sealing time closed. By it the believer symbolized his faith in “Jesus and the resurrection,” and thus became entitled to the promised Spirit of God. Thus we see that those divine ordinances or appointments were of great utility as symbolical of the grand objects of faith: but were not necessary, and could confer no particular benefit aside from their use as symbols. JUBST July 31, 1845, page 157.1
But is the washing of feet a symbol? We think no one will claim that it is. If any should say that it is, is devolves on them to show what object of our faith is symbolized by it. We think this can not be done. But, as we have seen, baptism and the Lord’s supper were acts which of themselves conferred no benefit. Was it so with the washing of feet? Certainly not. Every one who knows any thing of the subject is aware that in Judea, where sandals or shoes were worn, which did not cover the feet, or the feet were entirely bare, and where the climate was warm and the roads dusty, it was as necessary for those who had been walking, to wash their feet at night, before retiring to rest, as it is among us for a man who has been at work all day in a dusty field or garden, to wash his face or hands. Not only so, it was very common for servants to wash the feet of travellers or guests; and no one was hospitably entertained unless, on his entrance into the house, water was brought for his feet. This is evident from our Lord’s words to Simon, (Luke 7:44,) I entered into thy house, thou gavest me no water for my feet.” It was therefore a necessary act of hospitality to furnish water for the feet of a guest, and an act of service rendered, merely, for one person to wash another’s feet. When Jesus washed his disciples feet, therefore, he was rendering them a necessary service; although, as Peter justly regarded it, it was extraordinary that he should condescend so low. Truly he “took upon him the form of a servant.” JUBST July 31, 1845, page 157.2
This brings us to the true answer to the question, for what purpose was this done? It must not be forgotten that there had just been a strife among them who should be greatest: see Luke 22:24. Let it be remembered also that they were all apostles—ordained ministers of the gospel. As they were hereafter to proclaim the gospel, and plant churches or congregations of saints, to whom they were to be examples, and as it was indispensably necessary, not only for their own sake, but also for the sake of those to whom they should minister the word of Life, that these apostles should possess and exhibit a spirit of meekness and humility, Jesus determined by a most striking “example,” to teach them a lesson, and show them that, instead of striving “who should be accounted the greatest,” they must strive who should be “least of all and servant of all:—instead of [original illegible] it over such other they should seek, by love and humility, to serve one another. JUBST July 31, 1845, page 157.3
And what so fitting an occasion could our Lord have selected, to teach this lesson, as the one he did select? He was about to be taken by wicked hands and crucified. He was partaking with them of the last supper, and instituting the Eucharist in place of the Passover. Amid all the solemn interest of that scene, and before he had concluded the supper, he [original illegible] lays aside his outer garment, girds himself with a towel, after the manner of a servant, pours out water, and washing all their feet (not excepting even Judas the traitor,) and then [original illegible] on his garment, and resumes his place at the table. It is evident that the disciples did not understand the import of this transaction. As he came to Peter, who was usually the spokesman of the twelve, for the purpose of washing his feet, Peter could not forbear expressing his surprise and [original illegible] that his Lord and Master should descend so low as to perform the work of a [original illegible] servant. “Lord!” says he, “dust thou wash my feet? Says Jesus, “What I do thou knowest not now, but thou shalt know hereafter.” In other words—this act of mine you do not now understand, but by and by I will explain it to you. Peter replies,—“Thou shalt never wash my feet.” It as perfectly clear that Peter did not object to having his feet washed, but he was unwilling that has Master, the great Messiah, should degrade himself so much. “Dost thou wash my feet! Thou shalt never wash my feet.—i.e. thou shalt never become my servant. But Jesus assured Peter that unless be washed him he could have no part with him. We apprehend that our Lord here speaks of cleansing from sin. But Peter understood it not, but instantly replied,—“Not my feet only, but also my hands and my head.” Rather than be cut off from his dear Master. Peter was willing that he should wash him all over No doubt Peter was speaking of the literal washing, but Jesus, after has manner of parabolic teaching, was speaking of a spiritual cleansing—for he says, “He that is washed needeth not save to wash his feet, but is clean every white and ye are clean but not all.” That our Lord was speaking of spiritual cleaning is evident from thus last expression, “ye are not all clean.” Judas had been washed with water as well as the rest. Jesus had washed the feet of Judas as well as those of the others. And yet Judas was not clean, though it does not appear that he had any objection to having his feet washed. But no waters, let them be applied as they might, could wash away his deep and damning sin. Having performed this lowly act of service for the disciples, our Lord proceeds to explain. “Know ye what I have done unto you?” Did they not know that he had washed their feet? Why then the question? He evidently meant, do you understand the import of this act? And the question was merely an introduction to the explanations which he gave. “Ye call me Master and Lord: and ye say well, for so I am. If I then your Lord and Master, have washed your feet ye ought also to wash one another’s feet.” That is, if I have descended so low as to become your servant, you ought also to serve one another, and not be striving which of you should be accounted the greatest. “For I have given you AN EXAMPLE that ye should do as I have done unto you.” What had he done to them? Why he had become their servant in the performance of common and necessary act. He would have them copy his example, and carry the spirit of it out in all their conduct towards each other, for “the servant is not greater than his Lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye DO them.” If ye understand this lesson which I have been teaching you, blessed are ye if ye reduce it to practice. JUBST July 31, 1845, page 157.4
NOTICE
We published no paper last week for two reasons. One was, we expected the Lord—the other, want of means. We shall publish weekly if we receive the necessary funds. JUBST July 31, 1845, page 157.5
There are some complaints from our friends that they do not always receive their papers. They are regularly mailed. Probably intercepted by the house of Esau! JUBST July 31, 1845, page 157.6
LETTER FROM BRO. FLAVEL
Dear Bro. Snow:—What a midnight darkness does unbelief shed over the Word of God;—this is clearly manifest when we look back on the history of the unfaithful and worldly-minded church in every age. God has given us a Chart, by inspiration, of all her movements: this chart has been spread open before her—and what is most strange, that she could act out the whole scenery and never know that she has fulfilled a single part in the entire drama: but when JUBST July 31, 1845, page 158.1
“Faith [original illegible] its realizing light,
The clouds disperse, the shadows fly,
The invisible appears in sight
And God is seen by mortal eye.”
JUBST July 31, 1845, page 158.2
As to the part that is now being fulfilled before our eyes, its importance is proved from the prominent place which it occupies in the Bible. When the command was complied with in writing the vision and making it plain on tables, when an effectual door was opened in the proclaiming of that message; all the learning and talent of the day were confounded in striving to close this door. JUBST July 31, 1845, page 158.3
We generally believed that those men, with all that united with them in doing this work, were fighting against God,—and I believe so still. But in the delivering this message no doubt many of us felt our importance, in being called to such a work: God saw this importance could not go into the kingdom. Witness the case of Moses, with all his meekness, in one instance—in not giving the glory to God. JUBST July 31, 1845, page 158.4
The world, and a worldly church, received their trial first, but we little expected that God had a trial for us, in order to purify and make us white: to bring us into perfect contempt in the eyes of the world. In the spring of ‘44 we all began to slumber and sleep, from the want of definite time; we were waked out of this sleep by the voice of one crying in the wilderness, “Prepare ye the way of the Lord,—make his path straight.” JUBST July 31, 1845, page 158.5
At first this message seemed to be charming, for all Jerusalem went out into the wilderness together, but many soon got sick of their prospects, and before the could removed from the tabernacle to show us our next march, some were found running in every direction: why, say they, if we were to pass through such a scene as that it would kill us. That is just what God intended,—if you had followed Levi to the end, to purify his sons as gold, and to make them dead to this ungodly world. JUBST July 31, 1845, page 158.6
But they were not satisfied with his treatment, and immediately applied to another, who administrated a little unbelief, and in a few days they could join with the old mother in saying,—“you know not when the time is.” Thus they made themselves welcome guests at the great feast of the world, over our disappointment. JUBST July 31, 1845, page 158.7
The little daughter interested them all, and from the influence of the old mother poor John has to lose his head. It was the uniting of the law and the prophets in John that made him the messenger; he was a regular son of Levi, and he came in the spirit and power of Elijah; it is the same in the second advent, with this difference,—the priesthood being changed, Christ now takes the place of John in the administration of the law; this is he that was to come after John, with a fan in his hand; he evidently places the work of his follower just where we are. When our Lord read from Isaiah 61., he stopt when he came to the “day of vengeance,” and closed the book: this was not his work then. Fire, is used for purifying, by suffering affliction, or passing through fiery trials: it is also used for destroying: his work is to purge his floor by fire and by the Holy Ghost; and, glory to our King, this work is going on: the cities are being baptized; and we are passing through trials, and have the baptism of the Holy Ghost. This makes our messenger the more honorable, and makes the crime the greater in cutting off his head, by throwing away the law of types,—those who reject the law must never preach from our Lord’s text, Luke 24:27, or from Paul’s, Acts 28:23. JUBST July 31, 1845, page 158.8
I am now satisfied you are right respecting the Jubilee commencing in the fall: it is evident the Jews could not keep a jubilee according to the law, without sowing or reaping, commencing in any other place but the time of release proves it fully. Deuteronomy 31:10; 15:1; Jeremiah 34:14; Exodus 23:16; 34:22; we revert back to the original year, in the time of Abraham, and the types that belong to the gospel are arranged in accordance with that year: with this change of the year we are prepared more fully to apply the types. Israel crossed Jordan on the 10th day of the first month, which corresponds with the 10th of the 7th month, under the change; they celebrated the feast of unleavened bread on the 15th of the same, when the [original illegible] ceased,—which was a type of the faith of the gospel, John 6:32, 33; Hebrews 9:4: this last passage shows that the manna was placed with the tables of the Law, in the golden pot; the one a shadow of the law that was to be written on our hearts, Romans 2:15; 2 Corinthians 3:3; the other of the faith of the gospel, or the bread that comes down from heaven, 1 Corinthians 10:3; this agrees with the feast of tabernacles according to the change of the year, when the gospel manna will cease for the new wine of the kingdom. JUBST July 31, 1845, page 158.9
Let us now apply the translation of Elijah: the first place the Lord called him to was Bethel; the first place the messenger called us to a definite point by the law, was the 10th of the 7th month. This is where Jeroboam was called out of Egypt, to divide the kingdom of Israel; he was afraid of the children of Israel going up to Jerusalem to worship, for fear he should loose them all; he set up two calves, and said, “Behold thy Gods, O Israel, which brought thee up out of the land of Egypt.” He also led them away from their true time, and devised it out of his own heart, 1 Kings 12:32, 33. How I could wish all God’s people to see the meaning of those two verses; mark, he got them away from the feast of tabernacles; this was at Bethel, where Israel and Judah were divided; this was also the place where Jacob rested at night, when fleeing from Esau his brother, Genesis 28:16 to the end; and 35:14, 15: this is where Jacob’s name was changed from Jacob to Israel; the place was called Bethel, or house of God; the meaning of Jacob is to supplant: this is where our great High Priest’s name was changed: he takes possession of the house of God in the heavens, and the kingdoms of the world are supplanted. JUBST July 31, 1845, page 158.10
The next place Elijah went was to Jericho: that is, his month or moon. Those who had patience to wait till the cloud was lifted, saw that their next march was to the Lord’s month, or passover; there the cloud rested again; but some who felt determined to stay out in the wilderness with the messenger, said in strong faith, “As the Lord liveth, and as thy soul liveth, I will not leave thee: he went next over Jordan, which I believe to be the 10th day of the 7th month; all the distance or time we have to go over it, is to the 15th, when the light bread that comes down from heaven will be changed for the old corn of the land, which will be a double portion of the spirit, to change these vile bodies. This is the time when the temple will come together without the sound of a hammer, and be dedicated at the feast of tabernacles, 2 Chronicles 7:8-10. God has enjoined two sabbaths on the church, the one a day, the other a year. The yearly sabbath belongs to the original year, and would have continued to the end of time, had Israel been faithful and retained their kingdom: but the antitype stands the same. The sabbath during which our Lord lay in the grave was the darkest hour with his disciples; not long before they had returned to him, filled with exultation, saying the very devils were subject to them in his name; but now the scene is changed—the cause for which they left all is brought into contempt. A few days before they had their thousands following them; but now they begin to doubt, themselves, whether it was not a delusion, and say we thought it was he that would have redeemed Israel. Ah, what a day of darkness! their enemies thought they had seen the last of this fanaticism; but the day passed over, and the Saviour rises the third day, according to his word, at the end of the sabbath. What a sermon he must have preached while on his way o Emmaus, from Moses and the prophets. The analogy is too plain to require an application: as the first fruits were raised at the end of the sabbath day, so will the harvest be raised at the end of the sabbatical year. JUBST July 31, 1845, page 158.11
I think we have further evidence to sustain this point Isaiah 21:11, to the end: the question is asked, “What of the night?” we must then be some place in the night. The watchman’s answer proves it: he says, “the morning cometh, and also the night.” It is clear from this 13th verse that we are their brought into the wilderness: from this point the watchman gives us two watches,—this agrees with Luke 12:38, where we have only two watches after the wedding; the length of the two watches is proved by the 16th verse of Isaiah 21. “For this hath the Lord said unto me, Within a year according to the years of an hireling, and all the glory of Kedar shall fail:” the hireling’s year was reckoned from the feast of tabernacles, Deuteronomy 31:10; Jeremiah 34:14: the meaning of Kedar is blackness and sorrow. JUBST July 31, 1845, page 159.1
The passover will be fulfilled in the great marriage supper of the Lamb; the invitation has been given to the world to come to this supper, but they have rejected it; now they may see their doom; Zechariah 14:12, to the end; this passage proves that the invitation is to the feast of tabernacles, which must be the fulfillment of the passover. JUBST July 31, 1845, page 159.2
But some may say, supposing we know that all Israel would be gathered on the 15th of the 7th month, and wave their palm branches, how do we know when the 7th month is? Were we to reckon on year according to the 7th month, when the cry was given, allowing 12 moons to the year, then we would fall behind the time of the commencement of the last year, 11 days, which would bring us to the time of the Rabbi Jews. But I think the Lord has provided for this deficiency, in the year Jubilee: the sun was darkened May 19, 1780, at a full moon; allowing 13 moons to last year, which must be done when 12 will not reach the harvest; then this year would have the 14th of the 1st month, reckoning from the change on the 19th of May, the same day the sun was darkened; counting from the same time it would bring the 15th of the 7th moon on the 13th of Nov., the same day on which the stars have fallen so often. The Lord does not throw out his signs promiscuously, he is a God of order. JUBST July 31, 1845, page 159.3
Newark, July 20. Abraham Flavel.
LETTER FROM BRO. FLAGG
Dear Bro, Snow:—I have delayed writing to you until my mind should become settled in relation to our present position. That time has now fully come. I do rejoice that I was permitted to visit New York when I did. Since the day I left you I have been searching for light, and the way has been more and more clear, until I am fully convinced that your position, mainly, is right; viz., that the movement last summer and autumn was “the true midnight cry,”—that the gospel dispensation then closed upon the world—and Christ our Lord was then crowned KING, and received the kingdom. JUBST July 31, 1845, page 159.4
I have been preaching and visiting the brethren in this place for one week, and find a little band waiting, like Simeon of old, for “the consolation of Israel;” they have no disposition to receive the mark of the beast, or worship the image, or to become a component part of the Laodicean church,—but feel and believe that they have done the will of God, and are with patience waiting for the promise. JUBST July 31, 1845, page 159.5
I tell you, brother, it is only in the streets and lanes of the city that they have been making the Laodicean calf; and though it is represented by some that almost all of the Israelites had cast in their rings and jewels for the making of the calf, yet it is not so I have seen a number of preachers who are still holding on to the promise, believing we did the will of God last fall. I am now on my way to my residence, (Sterling, Mass.) and expect to visit the brethren in that region soon, if time shall continue. JUBST July 31, 1845, page 159.6
In love and hope, yours, Henry Flagg.
Granville, Vt., July 16.
LETER FROM BRO. DOUGLAS
Dear Bro. Snow:—I write to let you know the condition of things in this city, in respect to the coming of our Lord. There has never been but a few in this place who professed to believe ‘43, or in the 7th month movement last fall; and they all, with the exception of two or three, have gone back to indefinite time. But, glory be to God! there are a few outcasts scattered over the land that take God at his word, and believe him when he says “the wise shall understand;” that thus it will be. JUBST July 31, 1845, page 159.7
O how plain it is that we are living in the time of the third wise. Yes, glory be to God! dear brethren, if we hold out a few moments longer, or days at the farthest, we shall see the end of the wicked, and shall see the King in his beauty, and sing the song of victory and salvation around his shifting throne: JUBST July 31, 1845, page 159.8
My object in writing at this time is in part, to send a small pittance for your paper, for it feeds my hungry soul. I am poor bless God! but am willing to do all I can for the truth, or “meat in due season,” and may the Lord of Hosts sustain you and all the holy brethren, and keep you unspotted and unblameable till Christ our Life appears. Amen. JUBST July 31, 1845, page 159.9
Yours, in the faith and hope of soon seeing the wicked chased out of the world, and Jesus reigning “KING OVER ALL THE EARTH.” E. L. Douglas.
New London, July 20.
LETTER FROM SISTER MILLER
Dear Bro. Snow:—Through the goodness of God we were permitted to arrive safe in Roxbury,—met with our little band last evening, and found most of them in faith that we shall see Jesus this month. But I am sorry to say, there are some recommending a division of the band. Two brethren, named Morse and Smith from New Hampshire, have been here during our absence. They were strong in our present position with regard to time, but also teach that it is important to observe the seventh day as the sabbath, and there are several who fall in with it, and, consequently, are keeping it to day. I trust, however, that all the true children, though we may differ on this and other minor points, will keep together in the bonds of love, the few days we have to remain here. O that the ‘new commandment,’ which our Saviour left us, to ‘love one another,’ might be engraven on our hearts in living fire that shall consume every particle of dross, and that his prayer might be answered in us, that we might be one, even as he and the Father are one. JUBST July 31, 1845, page 159.10
The brethren here rejoice to hear from you, and that you have taken so decided a stand for the truth of God,—that you call things by their right names, and so promptly expose the wiles of the Devil in all his most insinuating forms. The faithful shepherd seeing the wolf approaching, careth for the sheep, and will act accordingly. We are in perilous times: but our brother Peter tells us not to think it strange concerning, the fiery trial which is to try us, but rather to rejoice. Yes, bless the Lord! all things work together for good to them that love God. JUBST July 31, 1845, page 159.11
I do believe we shall be delivered in a very few days, if we hold fast our confidence and the rejoicing of our hope firm unto the end. ‘The wise shall understand:’—bless the Lord! his precious promise is verified to us in these last days. JUBST July 31, 1845, page 159.12
Yours in Christ, H. T. Miller.
Roxbury, July 12.
LETTER FROM BRO. MILNER
Dear Bro, Snow:—I am much indebted to you for forwarding me your excellent paper. It has much refreshed and comforted me and others in this hour of trial and temptation. It is as the trumpet that gives the certain sound, and strengthens me to the battle; and it has equally administered consolation and joy to the few in this place and vicinity, who have had, and still have confidence in definite time. The chronology by Bro. Gross has all the pillars of history to support its correctness, and it seems to me we shall, in a very few days, witness the glorious revelation of the King of kings and Lord of lords—the happy hour of the resurrection of the sleeping saints, and the change and glorification of the living remnant—the glorious, hour for which the whole creation for centuries has groaned, and we most ardently longed prayed, when, through love and grace, we hope to land on Canaan’s peaceful shore. JUBST July 31, 1845, page 159.13
I enclose to you five dollars by way of compensation for the past, and wish you to send me these copies of your paper for the future, as long as it shall be published, pledging you my prayers and co-operation. JUBST July 31, 1845, page 160.1
Yours, in the blessed hope of the speedy appearing of our Lord and Saviour Jesus Christ, S. H. Milner. JUBST July 31, 1845, page 160.2
Indianapolis, July 12. JUBST July 31, 1845, page 160.3
This wicked city has been lately visited with one of the fiery judgments of an angry God. On Saturday morning, the 19th inst, a tremendous fire occurred in one of the wealthiest portions of the city, which made the “rich men,” who have been heaping their “treasures together for the last days,” to mourn and lament over the destruction of their idols and ill-gotten gains. A number of lives were lost, probably between twenty and thirty. God is just! JUBST July 31, 1845, page 160.4
From the N. Y. Herald. JUBST July 31, 1845, page 160.5
The greatest, the most terrible fire that has occurred in this city since the great conflagration of December, 1835, has spread devastation throughout the lower part of the city. Three hundred buildings, according to the best calculation, have been leveled to the ground. Most of them were large three, four, and five story houses, and occupied principally by importing, and other merchants. It is a close estimate to set loss at from five to ten millions of dollars. JUBST July 31, 1845, page 160.6
This dreadful fire broke out about three o’clock on Saturday morning, at No. 34 New street about three doors from the corner of Exchange Place, in a sperm oil store, belonging to J. L. Vandoren. It then spread to a chair factory, the next door towards Exchange place; then through to Broad street, and to the corner of Exchange place, where it communicated to a building occupied Messrs. Crocker and warren, who either had a large quantity of saltpetre on storage, or some worse combustible material, for in fifteen minutes after it caught fire, the whole blew up with a tremendous explosion, carrying six or seven buildings with it, and shaking the whole city like an earthquake. The concussion was so great as to smash more than half a million panes of glass in the neighborhood, and to the extent of 200 yards distant. Immediately after the explosion, fire was discovered at four different points, showing that the entire block in the rear was in a complete blaze. Such was the alarm at one time prevailing, that many persons residing at a considerable distance began to remove their goods. At the Pearl Street House all was activity, every thing was packed up at an early hour. JUBST July 31, 1845, page 160.7
After this the fire spread down on both sides of Broad street; thence through to Broadway, taking both sides of New street; including the Waverley House, which is destroyed; then down Broadway towards the Bowling Green. On the other side it extended nearly to Wall street, and it came near reaching the magnificent Merchant’s Exchange before it could he stopped. Both sides of Exchange Place, between Broad and William streets, and half way down to William, were burned. The fire in Broad street extended to Beaver, through the latter to New street, both sides of which are in ruins. JUBST July 31, 1845, page 160.8
The ferry boats were carrying furniture to Brooklyn throughout the day, and we saw several of the wretched and homeless families sitting on the bridge on the Brooklyn side, not knowing where to go. JUBST July 31, 1845, page 160.9
Such was the power of the explosion that it was heard by those on board of a brig off Sandy Hook, that arrived here yesterday morning, and was thought to be the blasting of some rocks in the highlands. It was distinctly heard by the residents of Gowanus. It was thought by many at a distance to have been an earthquake, caused by the recent high temperature of the atmosphere. JUBST July 31, 1845, page 160.10
The panic among the merchants on William, Pearl, and the lower part of Exchange streets, on the east side of the conflagration, was equally great, and we suppose that one hundred stores were emptied of their goods, at prodigious expense and loss, which were not reached by the fire. Vast amounts of valuable goods were lost by being deluged with water. JUBST July 31, 1845, page 160.11
The city from the Bay presented a most sublime right. Spectators beheld it in silence. It seemed as if all the city was in flames. The sheet of fire and smoke ascended to the clouds. JUBST July 31, 1845, page 160.12
A gentleman of this city, residing temporarily at Stapleton, Staten Island, on hearing the explosion, got up, supposing it to be the signal of the Great Western, when he found the ground covered with cinders of hats, oil cloth, paper printed as bank notes, and other articles of light substance. JUBST July 31, 1845, page 160.13
A letter, nearly perfect, was picked up at this spot, although somewhat charred. It was signed by Caspar, Meyer & Co, and must have come from Broad street, a distance of seven miles. JUBST July 31, 1845, page 160.14
The Bay House, Clifton Hotel, and all the houses on this island, a distance, some of them, of eleven miles, were made to tremble by the explosion. JUBST July 31, 1845, page 160.15
In Brooklyn many of the inhabitants felt their houses rock to the very foundation. One gentleman who was watching the fire from Brooklyn heights, saw the blazing fragments blown into the air, above the spire of Trinity church, two hundred and sixty feet and over. He says that they were in a circular form, like a bow, increasing their circle both as they rose and fell. Some say that the spire of Trinity shook for nearly a minute after the explosion; we don’t know how true this may be, but after all, that we do know, it does not seem at all incredible. JUBST July 31, 1845, page 160.16
The harbor, for ten miles below the city, was covered with floating fragments. Several pieces of burnt goods were picked up on States Island. JUBST July 31, 1845, page 160.17
There is something appalling and startling in this sudden destruction of property. When we think of men, who, in the proud consciousness of being worth millions, calmly retired to rest, with the assured conviction that all was safe, and whose vast fortunes acquired by long years of toil and hardship, have been thus swept away forever—it makes us shudder and grow sick at heart—we cannot but exclaim— JUBST July 31, 1845, page 160.18
“Can such things be,
And overcome us like a summer’s cloud,
Without our special wonder?”
JUBST July 31, 1845, page 160.19
THE FIRES OF 1845
We do not remember ever to have heard of so many great fires in any one short period of time, as have happened on this continent in the first six months of 1845. We annex a list of the losses experienced, in the order in which they occurred: JUBST July 31, 1845, page 160.20
| Barbadoes | $2,000,000 |
| Pittsburg | 3,500,000 |
| London, Canada | 500,000 |
| Fayetteville | 500,000 |
| Quebec | 7,500,000 |
| Matanzas | 1,000,000 |
| New York | 6,000,000 |
| Total | $21,000,000 |
News from Europe to the 19th inst. The United Kingdom and the continent have been visited lately with tremendous storms of thunder, lightning, rain, and hail. There have been great floods, and many persons killed by lightning. JUBST July 31, 1845, page 160.21
TO SUBSCRIBERS
According to the new Post Office Law, those who subscribe for the paper will pay their subscription to the postmaster and take his receipt for the same, and he will then write to the postmaster where the paper is published, who will then pay for the paper, and order it sent to the subscriber. JUBST July 31, 1845, page 160.22
In sending money for our paper, postmasters must be particularly directed to send an order to the postmaster here, stating the amount, else an order on him will not be accepted. JUBST July 31, 1845, page 160.23
Bro Matthias has 150 copies, on the ‘Groaning Creation’, not disposed of, which can be had at 48 Gold st., 3rd story: price six shillings per dozen, Brethren, send for them that they may be doing their work. JUBST July 31, 1845, page 160.24