and servile accuracy, he could not escape the censure of giving an unskilful and unfaithful translation. The ancient Biblical interpreters, who have translated literally into forced and barbarous Latin, expressing word for word and syllable for syllable, have fallen into this very error, so that although they speak the truth, they are yet destitute of credit. Those who condemned the ancient interpreters, may perhaps have been deceived by the modern use of the word advocatus, which differs widely from the ancient but that we may avoid being deceived by it, we shall entirely reject it, in illustrating the import of paraclete, and shall proceed to show what guided the ancient interpreters in translating this Greek word, and what Latin words, according to the forms of speech of various, ages, may in these places correspond to the Greek. Let us remember from the meanings of ragaxaλs, which we have collected, that it is applied to all those whose aid or assistance is in any manner called for or demanded. Hence the noun ragazλros has a double import, the one general, the other particular. For ragazλnos, means both he who counsels, aids, advises, admonishes, watches for one's interest, or protects; an aider, counsellor, defender, or guardian; and also, he who conducts the cause of any one in trial, who defends or pleads for him, which the Latins call patronum causæ, (as Cicero pro. S Roscio, c. 2,) or causidicum. But it was thence transferred to defenders and intercessors of all sorts, who for another demanded pardon, and conciliated the favour of the great and powerful. Examples of both these meanings are found in the Hebrew and Greek writings of the Jews.

4

But this more extensive, and also more rare and accurate signification of the word, has been evidently neglected and omitted by those who have enumerated its various meanings. There is a remarkable passage of Philo, concerning God the Creator of the universe, (de Opif. mundi, p. 4, E. Ed. Mangei.) Oidevi Taganλnow (TIS jag i

ἕτερος) μόνω δ' αὐτῷ χρησαμενος, έγνω δειν εὐεργετείν την φυσιν, in which this term is bestowed upon a helper or assistant who persuades, admonishes and excites, referring to Isa. xl 13, (τις χυρίου συμβουλος ἐγένετο, ἐς συμβιβᾳ αὐτον,) comp. Rom. xi. 34. By the same writer, agaxaλew also is used concerning those who give counsel, persuade or admonish, as when Moses, shortly before his death, exhorted Joshua to act courageously, (de Charit. p. 700, B. *) In the Rabbinical books also, as Drusius has lately remarked, the Paracletes (p) of the Jews, Samaritans and Greeks are mentioned, that is, the partizans, friends and protectors, who were fathers in counsel, directors in government, and defenders or reconcilers in war. The Rabbins in other places give to these same persons, the Latin name Patroni, (17) and in the same sense, which obtained among the Roman writers, when they mention the patroni of the people, of colonies, provinces, and also of freedmen; or when gods and goddesses are called patroni and patronæ. All these are correctly called paracletes (p, 1.) Nor can πλουσίων παρακλητοι, in the Epistle of Barnabas, Sec. 20, be differently understood. You see therefore, that the import of Paraclete is very extensive.

But the more limited signification of this word, is most frequently adopted in the Greek, Chaldee, and Hebrew books of the Jews; that is patron, defender or intercessor The Rabbins have borrowed from the Greek,

in a cause.

* In Seneca you often find advocare for adjuvare, opem ferre. as Epist. Ixxii. 8, Medicus-sæpe ad eundem (ægrotum) quem advocarat, excitatur. (Nor is the conjecture of Gronovius of any weight, avocaverat or adjuverat.) Advocatio, Ep. xxii. 9, is used similarly. And Ep. xciv, he has this passage, "Nonne apparet, nobis esse opus aliquo advocato qui contra populi præcepta præcipiat?" for which almost in the end of the Epistle is put, stet ad latus monitor. In the same Epistle is this sentence, "Monitionibus crebris opiniones, quæ nos circumsonant, compescamus, and a little after it is thus expressed: Necessarium est admoneri et habere aliquem advocatum bonæ mentis, eque tanto fremitu tumultuque falsorum, unam denique audire vocem.

the words παρακλητος, συνηγορος, (19990,) δικολογος, (111) which they use promiscuously, and oppose to xarnyogos (1',) thence the Chaldee Interpreter of Job xxxiii. 23, calls the angel () who is said to inter

-and the Rab ,מַלְאָכָא פְרַקְלִיטָא cele for men before God

bins interpret the Paraclete, by patron, (2) and intercessor. In the same sense, they say that repentance, charity and good works, are the Paracletes of men at the tribunal of God. Philo too, in the same sense, often uses the noun παρακλητος, and the verb παρακλητεύειν, as concerning Macro the intercessor of Caius before the Emperor Tiberias; concerning Joseph who received his brethren into favour without any intercession, and the Jewish High Priest, who, when he supplicated God, used r Aoy, as if παρακλητῳ τελειοτάτῳ.

Therefore I think it is manifest, in what sense Christ and the Holy Spirit are called Paracletes by John, for this name is given to Christ, dwelling in Heaven, 1 John, ii. 1, only because αυτος ἵλασμος, (λαστήριον, Rom. iii. 25, ἐστι TERI TWV ȧμagTIWV .wv, as John himself says in verse 2. This sense is illustrated by these two passages, Rom. viii. 34, (comp. Heb. vii. 25,) and Heb. ix. 24. In the latter, Christ being received into Heaven, and sitting at the right hand of God, is said vruyave sg pav, i.e. to intercede for us, to plead our cause, and restore us to the favour of God. It is argued also, that Christ greatly excels the Jewish High Priest in dignity, because he entered not into a tem

* See the passages from Philo, in Carpzov., Exercitt. in Ep. ad Heb. e Philone, p. 154. Also in Lasnere Obss. in N. T., Phil. p. 496. Those from the Rabbins in Buxtorf's Lex. Talm. p. 1843, and Wetstein's notes ad Jo. xiv. 16. See also that passage of Eusebius, H. E. V. 1, concerning a Christian Martyr, who, in the sentence of the judge was called παρακηλτος χριστιανων, compare 1 John ii. 1, with Apoc. xii. 10, where an appellation opposite to παρακλητος is used, viz. ὁ κατηγορος or (which is the true reading) κατηγως. Read also Midrasch Tillim, fol. 55, a. from these words to the end.

משל לקטיור

ple built with hands, but into heaven itself, 'supavioInvai τῳ προσώπω του θεου ὑπερ ἡμων. For το ἐντυγχανειν υπέρ τινος, and εμφανισθηναι, is the province του Παρακλητού, and this very thing by Philo is called παρακλητεύειν, (which word Eustatheus also uses in this sense,) therefore vruyxaven xara Tivos, is the same as yxaλew or xarayogew, Rom. xi. 7, comp. also, Apoc. xii. 10. Thus the most profound theologians have interpreted them, and they say that the death of Christ, ever since his return to heaven, continues to profit us; (aiwvav λurgwow sigausvos, Heb. ix. 12,) or that the efficacy of Christ's death, in procuring the favour of God, is everlasting. So that he, beholding the death of Jesus Christ, is continually propitious to the human race. Heb. xii. 24. Rom. viii. 26. For the Jewish priests were intercessors with God for the people, not with words only, but with victims and the shedding of blood. *

But in the last discourses of Christ in John, when he promises the Holy Spirit, the import of this term is evidently more extensive. For although, according to Paul, (Rom. viii. 26,) it also belongs to the Holy Spirit to commend us to God, or intercede (rezevruyxavet) for us with him. Yet the scope of the discourse indicates that Paraclete here embraces much more. For βοηθος oι παραστάτης, an assistant, patron or guardian was promised, who should be to them, what Christ was while on earth; and the reason is manifest, why he bestowed that name both upon himself and upon the Holy Spirit; for he knew that the hour was at hand, when he should depart from the earth, and return to his Father, c. xiv. 4; xvi. 5, 10, 16. The propagation of the religion lately established, would then

Compare C. Gu. F. Walchii Dissert. de intercessione Christi sacerdotali, Gotting, 1774.

+ John Damascenus appears to have understood it only in this sense, because (de orthodox. fid. i. 10,) he translates, ragazλrov John xiv. Tas TWV ὅλων παρακαλήσεις δεχομενον. The same is read in Glossis Hesychianis. But ragaxλnois here is not free from ambiguity.

devolve solely upon the Apostles; who must so labour as to establish and extend what Christ had commenced, but they were disheartened, because they were ignorant, inexperienced, and without a guide, and foresaw contempt, hatred and persecution. Vid. c. xiv. 1, 12, 13; xv. 18; xvi. 20. As yet they had accomplished or attempted nothing, Christ had done all, he was their patron and teacher, whom they revered, and upon whose authority all things depended. Such being the state of things, what would naturally have been the tenor of his discourse to the disciples, shortly before his departure? He knew that all power resided in himself, that by his strength he could confirm the doubting, calm the afflicted, and by his counsels guide the unwary in the hour of danger. Hence arose the discourse, (xiv. 1,) beginning "let not your hearts be troubled," and ending (xvi. 33,) "Ye shall have tribulation but be of good cheer." Therefore that he might comfort the afflicted, and excite them to their destined office, with courageous and ardent minds, he promised them success and the immediate and peculiar assistance of God, so that they would fearlessly dare to speak before magistrates and kings, and boldly and strenuously defend their cause, which is also the cause of God himself. Compare Matt. x. 20; Mark xii. 11; Luke xii 12, xxiv. 49. Christ was confident that after his departure, his apostles, having abandoned the errors of Judaism, and the traditions concerning the earthly empire of the Messiah, would by Divine assistance, understand the new doctrine and discipline, and be able to teach men, and to convince them agi apagirias, nai περι δικαιοσύνης, και περι κρίσεως. Nor did he doubt but that the seed which he had carefully sown in their minds, though a long time buried, would yet germinate and bear its rich and gladdening fruit, and that their labours being united, more would be done after his departure, than while he dwelt on earth, (Matt. xvi. 18; John iv. 35, 38; John xiv. 12, xvi. 7.) The change or conversion which would