bol would appear to mean the same thing. Again, the Teachings of the Apostles, written about 120, has recently been discovered (Eusebius speaks of it), and it recommends baptism by pouring. Many strong things can be said in favor of sprinkling and pouring; and if they are symbols representing purifying from sin, then let us give the brethren of that persuasion the hand of Christian fellowship, and march hand in hand to our eternal homes. Gladly would we do this. So, brother Presbyterian, do not be alarmed, we will commune with you, and help you all we can on to glory.

THE NEW BIRTH.

Jesus said to Nicodemus (John 3:3), "verily, verily I say unto you, except a man be born again, he can not see the kingdom of heaven." This statement puzzled him, and it has often befogged the minds of men since. But let Scripture explain Scripture.

In I. Peter 1:23, we have, "having been begotten again, not of corruptible seed, but of incorruptible, through the word of God." And in I. John 2: 29, "he that practices holiness, justice, goodness, is begotten of God." Again, in I. John 3:9, "he that hath been begotten of him, that is God, sins not." And in same Epistle, 4:7, "he that loveth is begotten of God." And in 5:1, "he that believeth that Jesus is the Christ is born of God." So now we can understand Christ's statement to Nicodemus, "ye must be born again." Now those who are born again or begotten of God are those who believe the word of God, and practice holiness, justice and goodness; sins not, loves, and believes that Jesus is the Christ, that is, divinely inspired Son of God. John and Peter thus explain the new birth; they are both good theologians, and in fact the best we know of.

HOLY GHOST.

The Greek word pneuma, when it stands alone, is translated in the New Testament Spirit; but when the adjective hageon is attached to pneuma, then these words are translated Holy Ghost. Now why translate the word Pneuma Spirit, when it stands alone, but when it is attached to the adjective hageon, then it is translated Ghost? Why translate the same word, when standing alone, Spirit; but when attached to the adjective, then translate it Ghost? We make a uniform translation, and in both instances render it Spirit.

HELL.

Two Greek words, Gehenna and Hades, meaning different things, are translated in the New Testament into the same word, hell. Gehenna is used in Matt. 5:29, 30; 10:28; 23: 33; Mark 9:43, 45; Luke 12:5; James 3:6. And Gehenna to puros, i. e. fire of Gehenna (Matt. 5:22; 18:9; Mark 9:47). See note in Matt., chap. 5, which will explain the above. Gehenna is a place, but Hades is the unseen world or land of

spirits. This word is used in Matt. 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14; I. Cor. 15; 55.

Now, in I. Cor. 15:55, Hades is translated, the grave-"O grave (Hades) where is thy victory?" Why translate Hades here, "grave," but elsewhere, hell? In Luke 16:23, "in hell (Hades) he lifted up his eyes, being in torment." He was not only in the unseen spirit land, but was in torment there. Thus intimating that Hades (hell) is not necessarily a place of torment. But Hades simply means the unseen spirit land. In Acts 2:27, 31, "thou wilt not leave my soul in hell (Hades, the invisible world of spirits), neither wilt thou suffer thine Holy One to see corruption;" and in verse 31, "that his soul was not left in hell (Hades, the invisible world of spirits), neither his flesh did see ocrruption." So Hades here means the invisible world. In Rev. 1:18, "And hath the keys of hell (Hades, the invisible world), and of death." In the same, 6:8, “And his name was death, and hell (Hades, i. e. the spirits of the invisible world) followed him." Here the meaning is rather plain. And in the same, 20: 13, 14, 15, "And death and hell (Hades, i. e. the invisible world) delivered up the dead." And in verse 14, "And death and hell (Hades, the unseen world) were cast into the lake of fire." Here it is plain enough that Hades means the unseen world of

spirits.

This preface will enable the reader to understand what we propose to do, which is to translate the New Testament into plain English words, such as the people can understand and the sacred writers would have used, had the transactions which they treat of occurred in our day and generation, and they themselves natives of our country, born in our times. We propose to confine ourselves to definitions. and terms as used and understood by the sacred writers, and none others. Now, the only object we have is to advance Christian union, by enabling the plainest to comprehend and understand the Sacred Scriptures. We have used much the Englishman's Greek New Testament, and we would recommend this work to a rusty Greek school, such as we are: one line is Greek, the next is a free translation of the above Greek word. It can be had by writing to B. F. Stevens, No. 4 Trafalgar Square, London, England, and it can be sent by mail or express. We are "for the people, and with the people, and of the people, all the time." Let the people understand the Teachings and Acts of Jesus of Nazareth and his Apostles, without note or comment.

CHICAGO, June 18th, 1885.

W. D. DILLARD.

THE

TEACHINGS AND ACTS OF JESUS OF NAZARETH.

MATTHEW.

*This title of Jesus, the anointed son of David is evidently intended, where the word Anointed is used up to Matt. xvi, 16, there Peter, Jesus and his heavenly Father declare his greatest title to be the Anointed (inspired) Son of God. Here he is called the Anointed (inspired).

was found with child of the | troubled, and all Jerusalem with him.