Kai Arasola - "End of Historicism"

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THE END OF HISTORICISM

Millerite Hermeneutic of Time Prophecies in the Old Testament

by Kai Arasola

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Copyright 1990 Kai Arasola Revised submitted Uppsala examined

edition of an earlier mimeographed dissertation to the Theological Faculty of the University of for the degree of Doctor of Theology, publicly on May 24, 1989.

Abstract Arasola, K.J., 1989. The Hermeneutic of Time Testament. 226 pp. Uppsala.

End of Historicism. Millerite Prophecies m the Old

ISBN 91-630-0105-5

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our 'errOrs.57

In Miller's view the sabbatarian Adventis!.s:'-Y! 9 .k.ept hold of the seventh-month movement exegesis 'were illegitimate children of Millerism,

2.7 Miller's heritage The seve nth-mo nth movem ent is the real exeg etical watersh ed th at marked the e nd of historicism and made futurism or pr ct erisrn att ractive . Sand een has portrayed th e dis gu st and with whieh the Mill erite system of interpreting th e Bible ca me to be regard ed after the inglo rio us clim ax of th e movement. Mill er became an an athema, a th eological lep er for anyone speaking or writing on Biblical prophecies. Miller's fail ur e mad e th e inroad of D arbyism easie r. M ille r had exha usted the tr adition al hist oricist interpret ati on of th e prophecies . The method whi ch had be en d ominant in protestantism fo r mor e th an th ree ce nturies had b ut litt le room simi la r in A me rica after th e grea t di sappointmen t. A development made historicism unpopular in Brita in whe re th e dispensa tionalist me th od ca me to domin ate most of the churc he s sup po rting a bibli cal or fundam en talist traditi on." M iller 's tradition al emphas is a nd method was ret ai ned by den ominati on s tha t in on e way or an othe r have th eir roots in

51M ille r 1945 , 26-28. 58Sandc e n 1970, 42-102. Cf. Fr oom 's co nclusions in PF F IV, 203 f. F or th e de velopment of disp ens at ion alism see e.g, C ox 1963b ; Turner ]944 ; Sa ndeen 1970.

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the M ille ri te re vival. Afte r th e di sappointment m ainstream Mi llcrisrn d windled into va rious A d ve ntist chur ches. E van geli cal Ad ven tists beca me extinct b y the fir st years of th is cen tury. The largest den ominat ion ste mm ing from main stream Mi llerism is th e A d vent Ch ristian C h urch, but there ar c othe rs : Th e Churc h of G od (Adventist) , The Church o f God (A bra harnic Faith), Life a nd A d ve nt U nio n all of which arc listed in the Yearbook of American Churches .59 H o we ver , as has been po int ed o ut ea rlie r, M illeris rn co ntin ued to gro w th ro ugh offshoots. The wi d est present d ay audie nce for Millerit e type of hermeneutic ca n to day be found in two gr ou ps , the Seven th-da y Adve ntists and J ehovah 's W itnesses . A s th ese two grou ps her e a re mentioned together it mu st be emphatically sla te d th at th eir de velopmen t began from thorough ly d istinc t gro ups of ze alo us Millerites. Subseq uently Seve nth-d ay Adven tists genera lly identify with the Pr ot estant tradition while J eh ovah's W itnes ses d o not. At the pr esent time th e ir doctrinal di fferences are so g reat th at represent ati ves of eithe r gro u p wo ul d feel un comfo rtable with any eq uatio n bet ween th e two . Furth ermore, eve n in the area o f prophe tic inte r pre ta tio n , the c urrent her meneutic of these two de no m in ati on s is d iffer e nt. 60 :i.evc nth-d ay A dven tists o we their her me neutic a nd e mp h asis in I 'Fticu la r to th e se ven th-mo nth mo vement. T he y soo n le ft as ide Millerite ca lculations exce p t those rel at ing to th e boo ks o f or th e O ctobe r 22, 18-:14 was rega rd ed as a with'a misinterpreted event. "A ft e r an ini tial "shut d qd'r" of the dat e the prophecy was said to have bc£n fu lfilled III the heavenly sa n ct ua ry. H avin g adopted se ve nthday sabba tarian ism th e gr o up launched an aggressive m ission .?' As ind icated ea rlier, some sm all splin te r groups of Adve ntis ts kep t se tt ing new d a tes for th e parou sia. N.H . Ba rbour wr ites of

the fir st "m id nigh t cry III the seco nd in 1860, and th e thi rd in 1873.62 Bar bo ur toge th e r wit h his as socia tes , J .H .P a to n a nd J .W en d e ll gr ea tly influenced th e young C ha rles T aze R usse l who ca me in co nt ac t wit h th em in uno. Ru sse l fam iliari ze d himsel f with th e message of Willi am Mill er and G eorge St o rr s, and edite d with Bar bo ur som e advcntis: publications'" until br e aking away to form the W at ch tower society. While Ru ssel sho ws indepen dent thinking in believing th e pa ro usia to be invisi ble an d in p urs uing A ria nism al o ngsid e nume rous expositio ns unique to the Jeho va h's W itne sses, the meth odol ogy as we ll as m an y int e r pr et ati on s a rc closer to o rig inal Mi lleri srn th an th e teachings o f prese nt d ay Se ve nth-day A dvent ists .f"

2 .8 Summary Ea rly ninet e e nth -ce ntury Nor th Amer ica was fert ile gr ou nd for th e birt h o f new a nd extrem e religio us id e as. The economi c, int ell ectual, as well as religious, tr aditions of t he day pr odu ced ma ny co m m unita ria n or secta ri an revivals . and it co me s as n o sur p rise th at M iller ism a p pealed to lar ge num ber s of peo ple . It is possible to see it as we ll as its exeges is as a respon se to th e sociological a nd spir itua l needs o f th e tim e. Apoca lypticism was po p ula r with in th e m ainst ream of A me rica n Protestantism. W illia m Mi ller hi mself had neith er th e inter est nor ab ility to hand le th e revival he spa rked off. Oth e rs took ove r th e o rgan iza tio nal side of th e revival whil e Mill er remained its figureh ead . Mill er himself was rel uct ant to pin p oint an exact da v for the parousia. But his rel uct ance wa s not sha red by h is

62Ba r b o llI J 871. 3D.

u3T he magazin es we re' ca lled The f lcrald of {he Morning a nd The n lr!!/, Worlds Plan of Redemption . Beckfor d 197.\ 2;

Hoe kern a 1%], 224.

59"A dve ntist Bod ies," SDA E, 10. HOJeh ovah 's W itnesses d o no t co mm on ly ackno wledge that their movement has any co nn ec tio n with Millerisrn. SDAs are eq ua lly unaware of any 'l ink t here is betwee n Millerism and the J Ws.

oIE .g. Lin de n 1982; Damste eg t 1\)77 , 259, 263, 135-164 .

64Je ho va h's W itnesses in fact retai n severa l o f M iller's 15 even th o ugh th ey ca nno t be reg a rded as a rg umen ts o n outgrowth of Millcrism . (E.g. 6000 yea rs from th e a creation to the e nd of the world, the yea r-d a y method, a pr o ph ecy o n th e seve n times [or igin ally taken fr om Levit icu s 26, now usua lly from and int er pr etatio n of G og a nd M agog th at m at ch es th at o f M iller, e tc. Cf. R ccs MS 1984, 14.

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22 supporters, in particular Samuel Snow. Snow's insistence on a precise date led to the breakdown of Millerism. Seventh-day Adventists and Jehovah's Witnesses as well as several small Adventist churches grew up from the remains of Millerism. Outside of these groups very few ventured to trust the traditional historicist method of exegesis which Miller had employed.

3 THE HISTORICAL METHOD No revival nor exegesis is born in a vacuum. It would make a fascinating but difficult study to investigate the influence that certain historical events have had on the exposition of the Scriptures. Climactic historical occasions have boosted interest in Biblical prophecies. However, no historical circumstance can produce exegesis without creative minds, able to adapt the message of the Bible to a particular setting. But there is a context to Millerism which is far more important to his exegesis than the economic or sociological situation in which the revival brooded. This is the historical method of prophetic interpretation. Miller's concepts may well have been independent, but they were certainly not born without information on the conclusion and presuppositions that go with historicism.

3.1 Protestant apocalypticism It is an interesting fact of church history that within Protestantism outbursts of millenarianism have occurred more frequently in the Reformed tradition than in the Lutheran one.'

,After Stiefel's failure in Lockham (8 AM. Oct 19, 1533) there have been but few apocalyptic revivals within Lutheranism. There were individuals who had millenarian ideas: Johann Amos Comenius (-1670), Johan Albrecht Bengel (-1752), Johann Philipp Petn (-1792), L.R Kelber, Heinrich Richter (-1847) all of whom created millennial time tables. Some of the Swedish "ropare" child preachers of 1840's, and Abraham Achrenius in Finland can also be added to a list of Lutheran apocalyptics. A parallel list of persons with apocalyptic interests within the Reformed tradition would grow into over a hundred names if picked from PFF II-IV. This was recognized also in Miller's day. Brooks, the editor of the Investigator wrote, "Prophecy is not now, in any shape, popular on the continent." IEP New

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24 Futhermore, within the Reformed field of influence millenarian revivals mainly sprung up in the Anglo-Saxon world, England and America. And, for some reason, early nineteenth century was one of the periods characterized by widespread millennialism. These observations must, however, be taken with caution. It by no means follows that the Reformed doctrine and hermeneutic as such causes millenarianism, or that the national mentality and sociological circumstances in England and North America were uniquely suited for producing a harvest of apocalyptic revivalism. The true reasons for the appearance of millenarian expectations must, of course, be much more complex. After all there were several millennialist revivals in the Middle Ages without the aid of either the Reformed or Anglo -Saxon heritage." The exegetical method that most English or American exegetes used in their prophetic calculations between from late seventeenth to early nineteenth century is called the historical method. In this chapter this historicist tradition of prophetic interpretation is surveyed with references to Miller's exegesis.

a share in the best of Protestant tradition," Superficially, Millerites, like any other group of American Protestants of the time, can indeed be linked with the Reformation. They certainly approved the Reformation slogans: faith in the sufficiency of the Scriptures; the Bible as its own interpreter, sacra Scriptura sui ipsius interpres, the perspicuity of the Bible, claritas sacrae Scriptuae? In fact such a connection is made. Miller's method is presented as one which is based solely on the principles of the Protestant Reformation," An excursus to Reformation hermeneutic serves two purposes. Firstly, it shows that the above-mentioned view in fact short circuits the background of Miller's hermeneutic with its partly unfounded claim on Miller's following the methods of the Reformation. Secondly, it gives a dimension which will make it easier to evaluate Miller's exegesis.

3.2.1 Reformation hermeneutic The change of method after the Reformation can be seen clearly if Luther's and Calvin's main interpretative point is given. Luther's method was not one of rationalism, it was one of

3.2 From Reformation to American biblicism Millerite exegesis cannot be properly understood without some insight into the view of the Scriptures it employed. It is a little known fact of considerable significance that even in the best of American theological seminaries Francois Turrettini's dogmatics was used as a textbook in the first half of the nineteenth century." Turrettini's biblicism dominated theological thought. People were brought up to believe that they were faithful followers of Luther and Calvin while they followed the methods of protestant orthodoxy. The Millerites were no exception. They had but little to say about the Reformation, but they did claim

series 1836, 5n. 2See e.g. Cohn 1957, 1-194 3Rogers & McKim 1979, xvii-xviii .

"See e.g. Rasmussen MS 1983, 52-66. sFor a summary of Reformation view of the Scriptures see e.g. Kraus 1956/1969, 6-18; Farrar 1886, 323-354. erhe basic argument of PFF series is that of placing Millerism into Reformation tradition as far as prophetic interpretation is concerned. See also Damsteegt 1977, 16-20; Nichol 1944, 89; Olsen "Hermeneutical Principles and Biblical Authority in Reformation and Postreformation Eras" SOBH, 10925. It is typical of fundamentalists to claim that their hermeneutic is based on the Reformation. Barr 1977, 20. Cf. e.g. Lindsell 1976, 56-62; Preus "The View of the Bible Held by the Church: The Early Church through Luther" in Geisler (ed.) 1980, 372-380. Gerstner, "The View of the Bible Held by the Church: Calvin and the Westminster Divines" in Geisler (ed.) 1980, 385-395.

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faith.' In his view the crux interpretum and authority of the Bible was Jesus Christ. "Sacred Scripture is God incarnate." He understood the Bible as the book of Christ and about Christ. 1I Every true interpretation of the Scripture would lead to Him. "When I have a text that is like a nut with a hard shell, I immediately dash it against the Rock [Christ] and find the sweetest kernel.?" Without Christ he felt there was nothing left in the Bible - a viewpoint that allowed for modest criticism of certain parts of the Bible as well as some untraditional views on authorship.11 Thus Luther shuns scholastic biblicism. It is true that he was also deeply interested in last day events in the Scriptures, but his focal point was the Biblical message of Jesus Christ. For Calvin the Scriptures were less human than for Luther. He believed the Bible had flowed from the very mouth of God." He made little distinction between various parts of the Bible and approached it with a "letter-worship" attitude that led him into gross inconsistencies with some parts of the Old Testament." Yet, in spite of his underlying biblicism, he was attentive to the natural historical meaning of texts, emphatic on

7Dillenberger 1960, 30. Cf. Olsen "Hermeneutical Principles and Biblical Authority in Reformation and Postreformation Eras" SOBH,53. 8LS 3.21 cited in Wood 1%9, 176; Rogers & McKim 1979, 78. Cf. WA 48,31; Kooinman 1%1, 237f. 9WA 4.535 cited in Wood 1%9, 140; Rogers & McKim 1979, 79. IOLW 10.6 cited in Rasmussen MS 1983, 58.

l1E.g. Seeberg 1%4, 3OOf; Kraus 1956/1969 16-28; Barr 1977, 173f; Kraeling 1955, lOf. Luther expressed his doubts over the canonicity of e.g. Esther, Hebrews, James and Revelation for not making the gospel clear, and he felt free to publicize critical views on the authorship of Genesis, Ecclesiastes, Jude and the Revelation. He also preferred Kings as historically more accurate than the Chronicles. 12Calvin Institutes 1:7,5; Farrar 1886/1%1, 349. 13Farrar 1%1, 349f.

Christocentricity, and was thus kept from the many problems and arguments which make later Reformed biblicism look naive." His hermeneutical key is expressed in comments on John, "We ought to read the Scriptures with the express design of finding Christ in them . Whoever shall turn aside from this object, though he may weary himself throughout his whole life in learning, will never attain the knowledge of truth."15 In this fundamental issue Calvin's view is the same as Luther's. This approach does also give a different meaning for any apocalyptic exegesis or calculations that the reformers did. IS

3.2.2 The rise of biblicism Luther's hermeneutic should have put an end to the old perfectionistic eschatology based on omens and signs. However, his Christocentricity was soon forgotten. Protestant scholasticism preserved all rules the Reformation had brought out on the Bible, but it forgot the foundation on which the rules were based." Orthodoxy turned the Bible into a repository of information on all manner of things, including science and history, which then had to "be proven correct by the current l standards." Reformation humanism was replaced by scholastic' biblicism, which regarded the Scriptures as unilaterally inspired. Often the natural meaning of the text was overlooked in pursuit of an organized pattern of dogma. Unilateralism required that apocalyptic prophecies should be studied with the same interest as the Gospels. Galileo and

"See e.g. Rogers & McKim 1979, 114-116. "Calvin, Commentary on John 5.39; CR XLVII, 125; Cf. CR XLV, 817. Rogers & McKim 1979, 107.

18E.g. Luther shared in some conjecture on the 6000 years "Supputation Annorum Mundi Emendata" cited in PFF ll, 279; Cf. Melanchton "In Danielem Prophetam Commentarius" in Opera Corpus Reformatorum vol 13, cols. 978 quoted in PFF ll, 291. 17The Reformation had not purged out all of the "old leaven", cf. Berkhof 1960, 28. "Rogers & McKim 1979, xvii; Kraeling 1955, 12.

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millennium before there was any protestant orthodoxy. The birth o f historicism was not so much a process of new invention as one of pulling together separate ideas into a coherent Bibli cist system.

Copernicus brought about the dawn of a scientific world view with mathematics as its foundations. Faith in a mystic inspiration of the Word made the prophecies particularly intriguing for anyone willing to apply the science of mathematics to the Scriptures. It was believed that diligent obse rvatio n had unraveled the laws of nature and that similar industrious harmonization of th e Bible texts wo uld unfold God's sec rets." One simple way of expr essing th e change fr om th e C hristoce ntric hermeneuti c of Luther and Calvin to the Biblicism of Pr ot estant scho lasticism is th e following: For th e Reformer s the Bible was God's word, but for th e th eol ogian s of o rt hodoxv th e Bib le was G od 's wo rds.'? Millerite unilateralism , lack of C hristocc ntric content in expositions, pl ay with Biblical numbers, harmonization , emphasis on individual words, all stem from pr ot est ant ortho doxy. .

3.3 Definition of historicism Mill er 's method

is called hist oricism.

Historicisin.,(al$ocalledf some times the historical ' messianic' int erpretation) was a p;od uc t of Biblici sm . For th e purpose s o f this research historicism is d efin ed as th e method of prophetic interpretation which d ominated British and A me rican exegesis fr om lat e seventee nth century to th e middle of nine tee nth ce ntury. H owever , fairness to historicism demands the observatio n that many indi vidual aspects o f this mode of int erpretation had been popular for ce ntur ies, and some for a

. 19BalJ 1981.. 73 p oints o ut how pe ople stud ied propheci es with th e same mt cn suy as th e gospels. This was also Miller's not but regard the chro nological portions o f conclu.sion : "I th e Bib le as being as much a portion of the word of G od as a ny othe r par t 01 th e Scriptures." Miller 1845, 10. For d etails o f in America and a d escription of th e turn from R eformation humanism to scholastic rationalism see Rogers & M cKim 1979, 147-199 . 20D illenherge r 1960, 97; Rasmussen 1983 , 59 . Rasmu ssen sho ws Mill er' s involvement in Biblicism. Aft er the d isappo intment it took ab ou t 4{) years for the SDAs to begin With an y christocent ric e mp ha sis. White 1898, 211; White 1915a, 315; Arasola MS 1981, 64-66 .

The. main characteristics of historicism are: 1) The endorsement · a preoccupationwith prophetic time . . '" petiods; ¥. 2) • continuous

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4) At the foundation of the method, its distinguishing feature , was the cr eation of a coherent system of interdependent synchronizations between prophecies. The method included a. desire to place every prophecy into an elaborate . lies the '..biblicist , concept of scholasticism believed that all parts",Qi",," '" .Bible contained

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mystica . ' 'elWUnt''''''·'6 ''''''1'"en tim es 360 of the eanh in ita orbit, mak ing 2.520 yean . t belie"" t nis beg3n :lccording J eremiah 1 .... . ,- ' . And ] will e1uee them to be remo\"ed into aJI kinf!dona of tbe nnh. bee3u-e of

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of Heuk.ia.h.

&hall fiftieth yur be unto you; nO,t lOW. neither rear \.h:l.t ",..tUe;:h 0 iteelt tn nO:T 3ther the ;rn.pee in it of thy TIRe undressed. or tt the j ubi lee ; It .hall be hol y unlO you. ye .ha.lI eat the increase thereof O1ltof the field . In year of th is jubi lee , Te shall retum eTery'm.ll bnto ha . ivn." l'ow, if we (2.ft .how &Oy rule we ean find the &Dutype• ...-e,can !ell when the people G od v...ill lDw the mhentanc.e the . pUf'Chue posaeuion . and the redempti.on the lr bocbn.. and the rrum of j ubilee will procllLlm liberty . a gl.onous one. thro!.....h all the land , In order to do thl' we must take of the order of the II Sabbaths ehall be complete. " There us. •even ktnds of S :lbb:u h s, wbich aU hu e seven fur. g1" eo .. umbe r .

of J

J c:.:a rs, propneuc , wm cb is commoo ye-:.rs. Be, rinning u before, .heD Babylon began to epcil IIHl rob them, and wben the,. by the fire oC the truth beflll CO burn ap the weaponJ of their enem ies, in thta moral ...,r ; ·lhiawill.Ddin 1e.3. (&0 MiD..'. Lif.aa 1'" , p. e9 .)

IV . It io ,....-I. aloo, bT ,b ••il:" or the Sobhatb. Exod. mi, 13-17 : U Speak th o a aJao unto the cbildno. of Iarvl. "pDg. V Drily my Sobbathe y. .h.1I keep : {or it w a . iga bet ... een me and yoa YOOt gt'Mruiona ; th:n ye 111..:' kn ow tblot I am the Lord tha.. doth ..nctify y ou . Ye ahall k«p the S:lbbath 1.herefore : (or it i. he,ly unto you . ETery oae that dehJeth it .hall urely be put to dea.th ; for whCMlOeyer doethany work therein . that .aul sh.n be cut otr {rom among his people . S ix may work be done , bot ia d ie ....enlb ia the S a btnth of rest , b oly to the Lord : doeth any wor k. in the Sib .

for

that .""' hie b he did in Jerusalem, " and Ju. vii . 8, . .. For the head of Sy ri.1. .ia Dam3Xus , :lnd the hnd of mucus is Res in : a nd \t"it hio three score and liTe yun , b:l.ll E pbnim be broke n, that it be not a

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Dology, 2 Chron . uxiii. 9, U So jta.na..s.leh mde Judah aDd. the iDh&bitaots of JeTUAJem to eJT. and to do wone tbl.D. lhe heathen. whoID tbe Lord had deatroyed hefore the c.hildreo of Ianel . l t - t h e ei7lh yru B. C . The n take 6;7 out of lea'Y e- A. D . 18-43, wh e n th e pun iahmeot of tbe peop le of G od :-ill end . ( & e M Ilkr'. 25 1.) II . It ia pro...ed typieaUy by the year of relea&e. See DeoL YT. 1, 2 : " At the end of e"'e" .enn Tean thoo .halt make & releue ; and thie is u.e man· of the aNitor that lendeth aught unto his . haJl re lease it ; he wall Dot n:a.et it of h i! neighbol or of his brother. bec&ue it ia eal1ed th e LoTtI '. re leue , " Alto Jer . xxxi". 14 : At the end of 8e"'en yetrs Jet ye go "U1 man his brot he r a He bre", • • hid t hath b«n aold on to thee , and when he h'3th thee aU. yeua , thou ,hllt let him go fTee (ro m thee ; bu t "'o or (ath en bearkent'd not unto me , nei ther inelin ed'thei r ear ." ,\Ve are , by \his type , t:\ught tbat people of God win be from their :10. until the Pope wu carried ea pt,""ty . In 18. ...er aboli!hed, in the year 198. See . that leadeth capti.ay .ball go lOto that kille th WIth the muat be f a• .crd . Here is the pa tleDeI: and the ,aJ 0 . .-lAta. U Tbi. it the nme u the little borD lA

Damel 7th, ud I'J"DCbrolliMs wi\h DuMI'. d h01l &Ul........ fluoloU,·, or 1 4 &NIl margillal .-liDJ.) eompazo Dooiel Xl . 31 , ucI ""11 wiLh Re't'. Pi, 3--8 ; -.nd of CO\l1"M b.. POW" • wUh t.'e utl o:f ha.." at ," \be 12ijJ T uen D""",l xu. lij,- B eeeed .. he t b&1.-.it.eLh , aDd. c:osuth \0 the three hUAtired and iTll and thirt y day., .. ....-.:'&me. ua 10 \he 1843. (Set Miller ', 77 .) ... It eaa. be pro.ed. by the D.umhe'D)D ReT. xw.

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18 : U Here '- wllldom. Let him tbu u.Dder&t&Pdiog count the Dumber of th e .for It \& the number of I. ma.a ; aDd his 1 . an . threescore and aix," ...·Ith D amel 12 , U befo re quoted. Tbia \ext ahowl the number (Of yean that Rome 'Would e1is1 un der the u'Laaphemoul bead of Papniam. after h ..u co tLnee1ed wl'..h the of God by lea,gue B . c. &dd G66 will brin us to A. D . s,()d , wh en the ...·u t.a\':en add Daniel xii. 12, the 1335 . 508, makes the yeu 18·U . When the 3nd blS unage ill be wrmen1.ed in the presen ce ul the holya.n ge ls , :nd the Lamh . See Re". I. i\". 9--1 2 ; ••.'\nd .th e th ird angel foUowed them, uymg wilh :L .loud .00ce, If any 1B&D worship beut ano. .hlS .unage, &rid rece in h.ia D1uk. in hia or lr. hiS han d . the ah&ll drink o( t he Wlae of the wn.lR uf GueS , is poured oot without mixture in\.O Ule of hi. indignati on; and be 1halL. be tormented W1th tire aDd brlmalDDe in the pruence of \be h.oIy a.ngell. an.d in the reeeD08 of \be Lamb : and Lbe MIlO"e of theu MCetlde\b. up foreyer and and \hey DO real. dAy DO!' Dight, who tbe beut.• nd hw imJ,ge LOdwhoaoe nr TeCei't'eth the mark of name . He te tbe patie nce of the aainl.S: here are tbe.Yhth a; keep the eornm