I AM going to speak this afternoon on the subject of Evolution. I want you to pay close attention, and find out for yourselves whether or not you are evolutionists. First of all, I will read to you what evolution is; then as we follow along, you can see whether or not you are an evolutionist. These statements are all copied from a treatise on evolution, written by one of the chief evolutionists; therefore they are all correct, so far as they go, as definitions:—ARSH February 21, 1899, page 115.1

“Evolution is the theory that represents the course of the world as a gradual transition from the indeterminate to the determinate, from the uniform to the varied, and which assumes the cause of these processes to be immanent in the world itself that is to be thus transformed.”ARSH February 21, 1899, page 115.2

“Evolution is thus almost synonymous with progress. It is a transition from the lower to the higher, from the worse to the better. Thus progress points to an increased value in existence, as judged by our feelings.”ARSH February 21, 1899, page 115.3

Now notice the particular points in these three sentences: evolution represents the course of the world as a gradual transition from the lower to the higher, from the worse to the better; and assumes that this process is immanent in the world itself thus to be transformed. That is to say, the thing gets better of itself; and that which causes it to get better is itself. And this progress marks “an increased value in existence, as judged by our feelings.” That is to say, you know you are better, because you feel better. You know there has been progress, because you feet it. Your feelings regulate your standing. Your knowledge of your feelings regulates your progress from worse to better.ARSH February 21, 1899, page 115.4

Now in this matter of progress from worse to better, have your feelings anything to do with it? If they have, what are you? Every one here this afternoon who measures his progress, the value of his experience, by his feelings, is an evolutionist: I care not if he has been a Seventh-day Adventist for forty years, he is an evolutionist just the same. And all his Christianity, all his religion, is a mere profession without the fact, simply a form without the power.ARSH February 21, 1899, page 115.5

Now I read what evolution is, in another way; so that you can see that it is infidelity. Then, if you find yourself an evolutionist, you know at once that you are an infidel: “The hypothesis of evolution aims at answering a number of questions respecting the beginning, or genesis, of things.” It “helps to restore the ancient sentiment toward nature as our parent, and the source of our life.”ARSH February 21, 1899, page 116.1

One of the branches of this sort of science, that has done most toward the establishment of the doctrine of evolution, is the new science of geology, which has instituted the conception of vast and unimaginable periods of time in the past history of our globe. These vast and unimaginable periods, as another one of the chief writers on this subject—the author of it indeed—says, “is the indispensable basis for understanding man’s origin” in the process of evolution. So that the progress that has been made, has been through countless ages. Yet this progress has not been steady and straight forward from its inception until its present condition. It has been through many ups and downs. There have been many times of great beauty and symmetry; then there would come a cataclysm, or an eruption, and all would go to pieces, as it were. Again the process would start from that condition of things, and build up again. Many, many times this process has been gone through; and that is the process of evolution,—the transition from the lower to a higher, from the worse to the better.ARSH February 21, 1899, page 116.2

Now, what has been the process of your progress from the worse to the better? Has it been through “many ups and downs”? Has your acquiring of the power to do the good—the good works which are of God—been through a long process of ups and downs from the time of your first profession of Christianity until now? Has it appeared sometimes that you had apparently made great progress, that you were doing well, and that everything was nice and pleasant; and then, without a moment’s warning there would come a cataclysm, or an eruption, and all be spoiled? Nevertheless, in spite of all the ups and downs, you start in for another effort: and so through this process, long-continued, you have come to where you are to-day; and in “looking back” over it all, you can mark some progress, you think, as judged by your feelings,—is that your experience? Is that the way you have made progress?ARSH February 21, 1899, page 116.3

In other words, are you an evolutionist? Don’t judge; confess the honest truth; for I want to get you out of evolutionism this afternoon. There is a way to get out of it: and every one who came into this house an evolutionist can go out a Christian. So if, when I am describing an evolutionist, so plainly that you see yourself, just say so,—admit that it is yourself,—and then follow along the steps that God will give you, and that will bring you out of it all. But I say plainly to you that, if that which I have described has been your experience, if that has been the kind of progress that you have made in your Christian life, then you are an evolutionist, whether you admit it or not. The best way, however, is to admit it, then quit it, and be a Christian.ARSH February 21, 1899, page 116.4

Another phase of it: “Evolution, so far as it goes, looks upon matter as eternal.” And “by assuming” this, “the notion of creation is eliminated from those regions of existence to which it is applied.” Now if you look to yourself for the principle which would assure that progress that must be made in you as certainly as ever you reach the kingdom of God; if you suppose that that is immanent in yourself, and that if you could get it rightly to work, and superintend it properly when it had been thus got to work, it would come out all right;—if thus you have been expecting, watching, and marking your progress, you are an evolutionist. For I read further what evolution is: “It is clear that the doctrine of evolution is directly antagonistic to that of creation.... The idea of evolution, as applied to the formation of the world as a whole, is opposed to that of a direct creative volition.”ARSH February 21, 1899, page 116.5

That is evolution, as defined by those who made it,—that the world came, and all there is of it, of itself; and that the principle that has brought it to the condition in which it is, is immanent in itself, and is adequate to produce all that is. This being so, in the nature of things “evolution is directly antagonistic to creation.”ARSH February 21, 1899, page 116.6

Now as to the world and all there is of it, you do not believe that it all came of itself. You know that you are not an evolutionist as to that; because you believe that God created all things. Every one of you here this afternoon would say that you believe that God created all things,—the world and all there is in it. Evolution does not admit that: it has no place for creation.ARSH February 21, 1899, page 116.7

There is, however, another phase of evolution that professedly is not absolutely antagonistic to creation. Those who made this evolution that I have read to you did not pretend to be anything but infidels,—men without faith,—for an infidel simply is a man without faith. Even though a person pretends to have faith, and does not actually have it, he is an infidel. Of course the word “infidel” is more narrowly confined than that nowadays. The men who made this evolution that I have read to you were that kind of men; but when they spread that kind of doctrine abroad, there were a great number of people who professed to be Christians, who professed to be men of faith, who professed to believe the word of God, which teaches creation. These men, not knowing the word of God for themselves, not knowing it to be the word of God, but their faith being a mere form of faith without the power—these men, I say, being charmed with this new thing that had sprung up, and wanting to be popular along with the new science, and really not wanting to forsake altogether the word of God and the ways of faith, were not ready to say that they could get along without God, without creation somewhere, so they formed a sort of evolution with the Creator in it. That phase of it is called theistic evolution; that is, God started the thing, whenever that was; but since that, it has been going on of itself. He started it, and after that it was able to itself to accomplish all that has been done. This, however, is but a makeshift,—a contrivance to save appearances,—and is plainly declared by the true evolutionists to be but “a phase of transition from the creational to the evolutional hypothesis.” It is evolution only; because there is no half-way ground between creation and evolution.ARSH February 21, 1899, page 116.8

Whether you are one of this kind or not, there are many of them, even among Seventh-day Adventists,—not so many as there used to be, thank the Lord!—who believe that we must have God forgive our sins, and so start us on the way all right; but after that we are to work out our own salvation with fear and trembling. Accordingly, they do fear, and they do tremble, all the time; but they do not work out any salvation, because they do not have God constantly working in them, “both to will and to do of his good pleasure.” Philippians 2:12, 13.ARSH February 21, 1899, page 116.9

Now in Hebrews 11:3 it is recorded that it is through faith that we understand that the worlds were framed—put together, arranged, built—“by the word of God; so that things which are seen were not made of things which do appear.” The earth which we have was not make of rocks; men were not made of monkeys, apes, and “the missing link;” and apes and monkeys and “the missing link;” were not made of tadpoles; and tadpoles were not made of protoplasm originally away back at the beginning. No! “the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.”ARSH February 21, 1899, page 116.10

Now why is it that things which are seen were not made of things which do appear?—Simply because the things of which these are made did not appear. And the reason those things did not appear is because they were not at all. They did not exist. The worlds were framed by the word of God; and the word of God is of that quality, it has that property about it, which, when the word is spoken, not only causes the thing to be, but causes to exist the material out of which the thing is made, and of which the thing consists.ARSH February 21, 1899, page 116.11

You know also the other scripture, that “by the word of the Lord were the heavens made; and all the host of them by the breath of his mouth; ... for he spake, and it was.” Psalm 33:6-9. Upon this I will ask you a question: How long after he spoke, before the things were? How much time passed, after he spoke, before the thing was? [Voice: “No time.”] Not a week?—No. Not six long periods of time?—No. Evolution, even that which recognizes a Creator, holds that indefinite countless ages, or “six long, indefinite periods of time,” passed in the formation of the things which are seen, after he spoke. But that is evolution, not creation: evolution is by long processes. Creation is by the word spoken.ARSH February 21, 1899, page 116.12

When God, by speaking the word, had created the worlds, for this one he said, “Let there be light.” Now how much time passed between the words, “Let there be light,” and the time when the light came? I want you to understand this matter aright, so that you can find out whether you are an evolutionist or a creationist. Let me ask this again. Were there not six long periods of time between the time when the word was spoken and the accomplishment of the fact? You say No. Was it not a week?—No. Not a day?—No. Not an hour?—No. Not a minute?—No. Nor even a second?—No, indeed. There was not a second between the time when God said, “Let there be light,” and the existence of the light. [Voice: “Just as soon as the word was spoken, the light was.”] Yes, that is the way it was. I go over it thus minutely, so as to get it firmly fixed in your mind, for fear you will let it go presently, when I ask you something further. Now is it settled that when God said, “Let there be light,” there was not a second of time between that and the shining of the light? [Voice: “Yes.”] All right. Then the man who allows that any time at all passed between God’s speaking and the appearing of the thing, is an evolutionist. If he makes it countless ages upon countless ages, he is simply more of an evolutionist than the one who thinks it took a day; he is the same thing, but more of it.ARSH February 21, 1899, page 116.13

Next, God said, “Let there be a firmament.” And what then?—It was so. Then from the time that God spoke, “Let there be a firmament, ... and let it divide the waters from the waters,” how long before a firmament was there? Was that done instantly:—Yes. Then the man who holds that there was an indefinite, a very long, period of time between the speaking of the word and the existence of the fact,—what is he?—An evolutionist. If he allows that there was a day, or an hour, or a minute, between the speaking of the word, and the existence of the thing itself, that man does not recognize creation.ARSH February 21, 1899, page 116.14

(To be continued.)

“Editorial” The Advent Review and Sabbath Herald 76, 8, p. 120.

FAITH is complete dependence upon the word of God only, for the accomplishment of what that word says.ARSH February 21, 1899, page 120.1

This being so, it must never for a moment be forgotten that where there is no word of God, there can not be any faith.ARSH February 21, 1899, page 120.2

This is shown also in the truth that “faith cometh by hearing, and hearing by the word of God.” Romans 10:17. Since faith thus comes indeed by the very word of God itself, it is perfectly plain that where there is no word of God, there can be no faith.ARSH February 21, 1899, page 120.3

This is beautifully illustrated by an instance in the life of David: because David had it in his heart to build a house unto the Lord, the Lord spoke to him by the prophet Nathan, saying, “The Lord telleth thee that he will make thee an house.... And thine house and thy kingdom shall be established forever before thee: thy throne shall be established forever.”ARSH February 21, 1899, page 120.4

Then David prayed and said, “Now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it forever, and do as thou hast said. And let thy name be magnified forever, saying, The Lord of hosts is the God over Israel: and let the house of thy servant David be established before thee.ARSH February 21, 1899, page 120.5

“For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee.ARSH February 21, 1899, page 120.6

“And now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: therefore now let it please thee to bless the house of thy servant, that it may continue forever before thee: for thou, O Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed forever.” 2 Samuel 7:11-29.ARSH February 21, 1899, page 120.7

This prayer was altogether of faith, because it was altogether of the word of God: the word of God was the cause of it; the word of God was the basis of it; and the word of God was all the hope of David that the prayer would ever be answered.ARSH February 21, 1899, page 120.8

He asked according to the will of God, because the will of God was expressed in the word of God. Having asked according to the plainly stated will of God, David knew that his prayer was heard. And knowing that his prayer was heard, David knew that he had the petition which he desired of him. 1 John 5:14. Therefore he said, SO let it be. And therefore also the answer to that prayer was, and is, and forevermore shall be, sure unto David.ARSH February 21, 1899, page 120.9

And this was written for our learning: that we might know how to pray in faith, and how in prayer to cultivate faith. Therefore, Go and do thou likewise. Because “the knowledge of what the Scripture means when urging upon us the necessity of cultivating faith is more essential than any other knowledge that can be acquired.”ARSH February 21, 1899, page 120.10

“Editorial Note” The Advent Review and Sabbath Herald 76, 8, p. 120.

THE receiving of the Holy Ghost has always been the one great and chief essential to the carrying forward of the work of God in the world.ARSH February 21, 1899, page 120.1

It was “by the Spirit” that Noah preached the message of God “while the ark was a preparing.”ARSH February 21, 1899, page 120.2

It was by the Spirit that the Lord led the people out of Egypt, and it was his Holy Spirit that was grieved by their rebellion.ARSH February 21, 1899, page 120.3

And “as it was in the days of Noah, so shall it be also in the days of the Son of man;” and those days are now. As these days are like those of Noah in the wickedness and violence on the earth, so much these days be like those of Noah in the devotion and integrity of the servants of God. And as, by the power of the Spirit of God, the preaching of Noah so convinced the world that they were all without excuse when the flood came and took them all away, so must it be, and so will it be, also in the day when the Son of man shall be revealed.ARSH February 21, 1899, page 120.4

God has set his hand the second time to gather the remnant of his people from Egypt, and from Cush, and from Pathros, and from Shinar, and from the islands of the sea. And as it was by his Holy Spirit that he led them all the days of old, so shall it be now. It is too bad that also it is so now in that they grieve his Holy Spirit. But O, let every soul “grieve not” but “receive” “the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”ARSH February 21, 1899, page 120.5

It is by faith that the Holy Spirit is received.ARSH February 21, 1899, page 120.6

Faith is complete dependence upon the word of God only, for the accomplishment of what that word says. Only where the word of God is can there be faith.ARSH February 21, 1899, page 120.7

Have men the word of God upon which true faith can rest to receive the Holy Spirit?—Certainly we have—the plain word of God and the whole word of God.ARSH February 21, 1899, page 120.8

Over and over, he calls, exhorts, and commands us to receive the Holy Ghost. Therefore every person can find it truly in his heart to pray the prayer unto him, Lord give to me thy Holy Spirit. Baptize me with the Holy Ghost. Be it unto me according to thy word.ARSH February 21, 1899, page 120.9

He says, “Ask, and it shall be given you.” Then he immediately follows this promise with the statement of the blessed fact, “every one that asketh receiveth.”ARSH February 21, 1899, page 120.10

Note that: he does not say, Every one that asketh shall receive. No. Before you ask, he tells you, “Ask, and it shall be given you:” the receiving is contingent on the asking. But when you have asked, then there is no shall receive about it. You have received. “Every one that asketh receiveth.”ARSH February 21, 1899, page 120.11

As certainly as you have asked, on the Lord’s part you have received; the Holy Spirit has been given you: and if on your own part you have not received him, it is because you do not believe the Lord. As certainly as you have asked, he says you have received; “every one that asketh receiveth.” And if you say you have not received, you make him a liar, and grieve the Holy Spirit.ARSH February 21, 1899, page 120.12

Do not do so. Thank him that you receive that Holy Spirit even while you ask. “Every one that asketh [present tense] receiveth [present tense].” Thank him that you have received the Holy Spirit, as certainly as you have asked.ARSH February 21, 1899, page 120.13

That is receiving the promise of the Spirit through faith. Having the word of God for it, faith comes by that word. In asking according to the word, you ask according to his plainly expressed will. You know that he hears you; and knowing that, you know that you have the petition that you desired of him. In depending solely upon the word, that it shall be to you even as it is spoken, you know that you have received, because he says you have. That is faith.ARSH February 21, 1899, page 120.14

“Ask, and it shall be given you.” Then, “Every one that asked receiveth.” “Receive ye the Holy Ghost.” “Be filled with” “the Holy Spirit of God, whereby ye are sealed unto the day of redemption.”ARSH February 21, 1899, page 120.15

“A Question and the Answer” The Advent Review and Sabbath Herald 76, 8, pp. 120, 121.

A SISTER writes: “I come so far short, it seems as if I am groping in terrible darkness. How are we to get the victory? I must overcome, or give up the truth, and I can not do that. What shall I do to obtain the victory? How are ‘the fires of Vesuvius’ quenched? and can they be so completely subdued that there will be no more explosions?”ARSH February 21, 1899, page 120.1

It may be that others would be helped by the answer; so here it is:—ARSH February 21, 1899, page 120.2

DEAR SISTER: You ask, “How are we to get the victory?” Answer: By getting Christ. He fought the battle, and gained the victory over everything that besets any human being. It is only in him that anybody can have the victory; and it is only Christ’s victory that anybody has when he gets the victory. So, when Christ is all in all to any person, that person has life, and righteousness, and wisdom, and sanctification, and redemption, and victory—all in him. That settles every question,—have you him?ARSH February 21, 1899, page 120.3

He “gave himself for our sins.” Galatians 1:4. He gave himself for your sins. He gave himself for you wholly, sins and all. Thus, he paid the price, bought you, so that “ye are not your own.” What have you rightly to do with what does not belong to you,—with what belongs to your neighbor? You say, “Nothing at all; no right.” Very good; that is true; but the Lord tells you that you are not your own; but that he has bought you, and therefore you belong to him. Then, what can you rightfully have to do with yourself?—No more than you have to do with anything else that does not belong to you, but belongs to somebody else.ARSH February 21, 1899, page 120.4

Therefore, as you do not belong to yourself, but belong to him who has bought you, the whole matter, all there is of you, and all that concerns you; and let yourself alone. And do this just for the reason that you have no right to do anything with that which does not belong to you. And as you belong to him, and as anybody has full right to do what he chooses with what belongs to him, so he alone has to do with you; because you belong to him. Do you not remember that scripture, “Is it not lawful for me to do what I will with mine own?” You let him, will you?ARSH February 21, 1899, page 120.5

You are not your own; you are his own, sins and all. Therefore, just pass all over to him, and tell him, “Lord, do what you will with your own.” And do you not believe that he could do a great deal better with you than you could do with yourself? From your letter it is plain that you have tried for a long time to deal with yourself, and have failed, and are about ready to give up. Well, that is all right. Now just give up fully, and be done with it. Let the whole thing go. Never undertake again to do anything with yourself. Let him attend to you.ARSH February 21, 1899, page 120.6

Now, on the other hand, what did he give for you? What did he give for your sins? He gave HIMSELF. Very good then. He belongs to you, he is your own, just as certainly as you are his own, by the purchase; for he is the price paid, and the price was paid for you and to you. Then, as he is your own, you deal with him. He being your own, you have just as much right to do with him as he has to do with you. Do not try to have anything to do with anybody but him. And do you not see it will be much easier for you to get along with him than it ever was for you to get along with yourself? You can see that plainly enough.ARSH February 21, 1899, page 121.1

Now just do that, and you will have a fine time. That is what will quench the fires. He, dwelling in you, can keep that Vesuvius from exploding. You deal only with him, and you will have no such trouble as that; for there is no Vesuvius in him. He is all right in all things; he is righteous; he is holy, pure, true, gentle, meek, lowly,—O, he is everything that is good and true. And do you not see that when you have only to do with him, you are certain to get along all right? And when he has only to deal with you, and you let yourself alone, he will get along all right with you. And so by this means it will be better, easier, and nicer for both of you.ARSH February 21, 1899, page 121.2

And still do you say, “How shall I do it?” and, “I don’t know how”? Do it, and you will know how. It is by experience that these things are known, not by theory.ARSH February 21, 1899, page 121.3

Now, do you want to know how to know by experience?—Just tell him all that I have told you here, and stick to it. Tell it to him all the time. Tell him that you pass over to him all of yourself and all that concerns you; that you just abandon it all utterly, never to have anything to do with it again; and that if there is ever anything good to do in you, by you, or about you, he will have to do it himself; for you have tried long enough to find out that you can not do it. And tell him that you take him now altogether; you are not going to have anything to do with anybody or anything but him. Then you talk with him, think of him, just dwell with him as heretofore you have been dwelling all the time with your own old wicked self; and you will find it so much nicer to dwell with him than you have ever found it in dwelling with yourself, that you will be happy all the day. You will be just as happy as a Christian all the time.ARSH February 21, 1899, page 121.4

Now, do not try to see how it will work. DO IT; and do it at once, once for all, and for all eternity.ARSH February 21, 1899, page 121.5

The reason so many are in perplexity is, they take their case into their own finite hands, and manufacture yokes that are not pleasant for them to wear. They suppose they understand their own case, and will worry and plan and devise, when Christ stands inviting, “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” If you have not found the rest that Christ has offered to give you upon condition that you learn of him who is meek and lowly of heart, would you not better without delay yoke up with Christ, bear only his burdens, and not pile upon yourselves burdens that weigh you down to the earth? All your trouble is because you are so anxious to run things yourselves that you do not wear the yoke of Christ, which he declares is easy. The yokes of your own manufacture gall the neck that wears them. Christ says, Try my yoke; it is easy: lift my burdens; for they are light.ARSH February 21, 1899, page 121.6

Will these hearers before me hear to a purpose? A Paul may plant, an Apollos water, but God gives the increase. Christ gives rest to all who receive him by faith. You are not to conjure up a variety of objects that you must enter into in order to find rest, assurance, confidence. Just leave that work, which none of the wisest of the human family can do, and put your trust in One who has promised rest to your souls. Do just what he has told you to do, and be assured that God will do all that he has engaged to do. The invitation is, “Come unto me, ... and I will give you rest.” Have you come to him, renouncing all your makeshifts, all your unbelief, all your self-righteousness? Come, just as your are, weak, helpless, and ready to die. What is the “rest”?—It is the consciousness that God is true, that he never disappoints a soul who comes to him. His pardon is full and free, and his acceptance of you means rest to your soul, rest in his love.—Mrs. E. G. White, Dec. 26, 1898.ARSH February 21, 1899, page 121.7

“Editorial Bite” The Advent Review and Sabbath Herald 76, 8, p. 122.

THE Montreal Witness of Jan. 29, 1899, says, “The Semaine Religieuse reports that a French bishop having a short time ago complained to the pope of the increase of Sabbath desecration in his diocese, Leo XIII said:—ARSH February 21, 1899, page 122.1

“‘Sabbath desecration is the presage of all kinds of calamities; it means the extinction of faith, the abandonment of prayer, the forgetting of eternity; it is a suppression of God in man’s life. If a nation made common such desecration, it would be a nation without religion. Is France inclined to try such a terrible experience? Is it disposed to stand against common sense and the experience of forty centuries? Is it disposed to defy the justice of God?’ARSH February 21, 1899, page 122.2

“The Semaine Religieuse also quotes the following words from Pope Pius IX, on the same subject:—ARSH February 21, 1899, page 122.3

“‘Sunday desecration, when it becomes general in a nation, is a “national mortal sin,” which calls down the vengeance of God upon the whole country. A country where Sunday observance does not flourish, rapidly proceeds to ruin.’”ARSH February 21, 1899, page 122.4

What Leo XIII says as to Sabbath desecration meaning the extinction of faith, and the suppression of God in a man’s life, is true. And when the Sabbath is desecrated in order to substitute Sunday for it, and to exalt Sunday as the Sabbath in the place of the Sabbath, then it means the putting in the place of God the power that has instituted the Sunday and substituted it for the Sabbath. And that power is the papacy, inspired by Satan. It is bad enough for men to forsake and forget God; but when the papacy and Satan are substituted for him, that is worse. And that is just what is done in the desecrating of the Sabbath, and the substituting of Sunday for it.ARSH February 21, 1899, page 122.5

“Editorial Bites” The Advent Review and Sabbath Herald 76, 8, p. 122.

MANY murmur and complain because of their hard lot. But do you not know that trials and troubles are a part of our inheritance? Did you never read, “I will give... the valley of Achor [trouble] for a door of hope”? Then welcome these “light afflictions;” for they will, if you only let them, work out for you “a far more exceeding and eternal weight of glory.”ARSH February 21, 1899, page 122.1

February 14, 1899

February 28, 1899

February 21, 1899

The Advent Review and Sabbath Herald, vol. 76

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