no inconsistency between the spiritual and the material quickening, both of which are taught distinctly in the Gospel. ‘As the Father raiseth the death and quickeneth them, even so the Son also quickeneth whom he will’ (John v. 21); ‘As the Father hath life in himself, even so gave he to the Son also to have life in himself’ (ver. 26). Both Father and Son are a principle of life which takes possession at once of soul and body, which imparts alike ethical and spiritual vitality to the disciple of Christ on earth, and that eternal life which is not something distinct from this but really the continuation of it in the world to come. No one can fail to see the powerful comprehensiveness of this idea, which incorporates and assimilates with ease such Jewish notions as that of the resurrection of the body, where Philo’s dualism makes a break and condemns his system either to superficiality or inconsequence. Another point that would be of importance if the facts were really as is often alleged, is the use of the term Paraclete. Philo, like St. John, has this term; and if it were true that with him too it is a designation of, or directly in connection with, the Logos, that would greatly strengthen the case for the view that St. John was really borrowing from him. But the doubts on this head, first raised by Heinze, and more recently enforced by Dr. Drummond and Dr. Grill, appear to be perfectly valid[59]. It is not the Logos that is called Paraclete, but the Cosmos[60]. We observe that the Cosmos, which is compared to the high priest’s vestments, is also described as ‘son (of God).’ This is very contrary to the usage of the Evangelist, for whom the Cosmos (in the sense in which he uses the word) is far more the enemy of God than His son. All these points together make up a wide divergence between Philo’s doctrine and that of the Fourth Gospel. They go far to justify Harnack’s epigrammatic saying that ‘even the Logos has little more in common with that of Philo than the name, and its mention at the beginning of the book is a mystery, not the solution of one’ (_History of Dogma_, i. 97). We may discount the epigram a little, as one has to discount all epigrams; but when we have done this, there remains in it a large and substantial truth. iv. Possible avenues of connexion.