4. We must therefore know that the Paraclete is the Holy Spirit, who teaches truths which cannot be uttered in words, and which are, so to speak, unutterable, and “which it is not lawful for a man to utter,”[256] _i.e._ which cannot be indicated by human language. The phrase “it is not lawful” is, we think, used by the apostle instead of “it is not possible;” as also is the case in the passage where he says, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.”[257] For those things which are in our power because we may have them, he says are lawful for us. But the Paraclete, who is called the Holy Spirit, is so called from His work of consolation, _paraclesis_ being termed in Latin _consolatio_. For if any one has deserved to participate in the Holy Spirit by the knowledge of His ineffable mysteries, he undoubtedly obtains comfort and joy of heart. For since he comes by the teaching of the Spirit to the knowledge of the reasons of all things which happen—how or why they occur—his soul can in no respect be troubled, or admit any feeling of sorrow; nor is he alarmed by anything, since, clinging to the Word of God and His wisdom, he through the Holy Spirit calls Jesus Lord. And since we have made mention of the Paraclete, and have explained as we were able what sentiments ought to be entertained regarding Him; and since our Saviour also is called the Paraclete in the Epistle of John, when he says, “If any of us sin, we have a Paraclete with the Father, Jesus Christ the righteous, and He is the propitiation for our sins;”[258] let us consider whether this term Paraclete should happen to have one meaning when applied to the Saviour, and another when applied to the Holy Spirit. Now Paraclete, when spoken of the Saviour, seems to mean intercessor. For in Greek, Paraclete has both significations—that of intercessor and comforter. On account, then, of the phrase which follows, when he says, “And He is the propitiation for our sins,” the name Paraclete seems to be understood in the case of our Saviour as meaning intercessor; for He is said to intercede with the Father because of our sins. In the case of the Holy Spirit, the Paraclete must be understood in the sense of comforter, inasmuch as He bestows consolation upon the souls to whom He openly reveals the apprehension of spiritual knowledge. Footnote 250: According to Pamphilus in his _Apology_, Origen, in a note on Tit. iii. 10, has made a statement the opposite of this. His words are: “But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ.”—RUÆUS. Footnote 251: Joel ii. 28. Footnote 252: Ps. lxxii. 11. Footnote 253: Qui licet non omnes possint per ordinem atque ad liquidum spiritualis intelligentiæ explanare consequentiam. Footnote 254: