ye hear in all things, whatsoever He shall say unto you. And it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people." This prophecy undoubtedly refers to the Savior, but the conditions specified were never verified at His first coming. Those who would not hear Him were not destroyed from among the people. It is plain therefore that the prediction must allude to His second advent. In this connection, we refer our readers to the third chapter of Malachi, 1 to 3, inclusive: "Behold, I will send my messenger, and He shall prepare the way before me; and the Lord whom ye seek shall suddenly come to His temple, even the messenger of the covenant whom ye delight in, behold He shall come, said the Lord of hosts. But who may abide the day of His coming? And who shall stand when He appeareth? For He is like a refiner's fire, and like fuller's soap, and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."

These conditions did not exist when Jesus came as the Babe of Bethlehem. The people then abode His coming. They despised Him, and persecuted Him to the death. The sons of Levi were not purged. Many centuries have elapsed since they offered an acceptable offering unto the Lord, so far as we are informed in sacred or other history. The Messiah did not come suddenly; He came as other infants came, only under humbler circumstances, being born in a stable and cradled in a manger. Truly does the Scripture say: "He descended below all things that He might rise above all things." He did not come to His temple, for He said that "the foxes had holes and birds of the air had nests, but the Son of Man had not where to lay His head;" and again that the temple occupied by money changers, rather than being a house of prayer, had become a "den of thieves."

When He comes in verification of Malachi's prophecy, He will come suddenly and in power and great glory. He will find a temple to come to. To do this, there must be a people called of God, instructed by revelation direct, in order to know where, when and how to erect, in keeping with divine approval, such a sacred edifice. Such information cannot be found in the written word of bygone ages, much less in the writings and commentaries of learned divines who deny the necessity of new and continuous revelation. Nothing short of a new Gospel dispensation, ushered in and perpetuated by direct revelation from the Lord, can fulfill the provisions of Malachi's prediction.

Passing on to chapter four of Malachi's prophecy, we find the inspired utterances respecting the judgments of God, the burning and overthrow of the wicked and the rising of the Son of Righteousness to those who fear His holy name. In the fifth verse it is said: "Behold, I will send you Elijah, the prophet, before the coming of the great and dreadful day of the Lord." This is so definite that comments are unnecessary. The prophet Elijah who was taken to heaven in a chariot of fire without tasting death is doubtless referred to.

In the verse following the one quoted, the mission of Elijah is specified to "turn the hearts of the fathers to the children and the hearts of the children to their fathers." How consistent and glorious such a mission! The children receiving the Gospel in a new dispensation naturally inquire what has become of their fathers who died without the Gospel. In other pages of this volume, referring to the redemption of the dead, we notice more fully this prophecy and testify that Elijah has come and also restored the keys of salvation for the dead.

Zechariah saw the time when Jerusalem should be rebuilt, and said: "Behold, the angel that talked with me went forth and another angel went out to meet him, and said unto him, run, speak with the young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein." (Zech. ii:3, 4.) Continuing, the prophet speaks of Israel coming from the North, and from Babylon, and being gathered to their inheritances, and that God Himself "shall dwell in the midst of thee." The Scriptures are replete with similar prophecies pointing to the gathering of Israel to Zion and Jerusalem, the coming of the Lord, and other important events. How any one could believe that these glorious prophecies could be verified without more revelation and the establishment of a new dispensation of the Gospel, is more of a marvel to a true believer in the Bible than is believing in prophecy, revelations, visions, miracles, etc.

In Revelations, chapter xiv, verses 6 and 7, we have the following very clear prophecy on this important subject: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come; and worship Him that made heaven, and earth, and sea, and the fountains of waters." The inspired utterance cannot have reference to an event in the age in which it was uttered for two reasons at least: first, the people had the Gospel at the time, and John's mission was to declare the same; second, the voice from heaven as recorded in Rev. iv:1, 2, called to John saying, "Come up hither, and I will shew thee things which must be hereafter."

"What is prophecy but history reversed?" Thus the book of Revelation is one unbroken chain of prophetic history from first to last. The declaration that an angel should come with the Gospel is proof that the Gospel would be taken away. Again, the angel was to come in the "hour of God's judgment," a day not at all fulfilled during the earthly ministry of our Savior. One of the most remarkable features of the prophecy is that the inhabitants of the earth, without exception (every nation, kindred, tongue and people, is included in the glorious message), are called upon to worship Him who made the heaven and earth and the sea and the fountains of water.

When we come to the subject of personality of God, it will be our purpose to show that the "God without body, parts, and passions" is not the God who made the heaven and the earth, and hence the necessity of just such an injunction as that quoted from the fourteenth chapter of Revelation being given to the world in the last days. The specifications of the prophecy are plain. The question which logically follows is, "Has that angel come?" If he has not, then he must do so, or the word of God is null and void, and this is impossible. "Not one jot or tittle shall fall unfulfilled." "Though heaven and earth shall pass away, my word shall never pass away."

Certainly the angel has not come to any Catholic or Protestant ministers, for they dispute the necessity of angels. The only claim to the reception of the heavenly message is made by Joseph Smith, the Prophet, and his followers, who testify that the angel came to the young man Joseph. It will not do to dismiss this claim by saying that "false prophets shall come," for false prophets, counterfeit coin, and every spurious imitation exists as a counterfeit to the true article, so that the existence of false prophets is usually a very fair indication that true prophets are not far away.

Following the coming of the angel having the Gospel to restore was to be another, urging the Saints to come out of Babylon: "And I heard another voice from heaven, saying, come out of her, my people, that ye receive not of her plagues." (Rev. xviii:4.) Thus it is a gathering dispensation, as stated by Paul in the first chapter of Ephesians. The Savior, in speaking of the signs associated with His second coming and the consummation of His Father's work in the last days, says: "And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matt. xxiv:14. ) This prophecy was uttered in connection with the stating of other signs given by the