And this Son has eternally pre-existed with the Father; is the very instrument and principle of the world’s creation; and “is the true Light that enlightened every man that cometh into the world.” And this Word which, from the first, was already the Light of all men, became Flesh specially to manifest fully this its Life and Light. Indeed He is the only Light, and Way, and Truth, and Life; the only Door; the Living Bread; the true Vine.[26] This Revelation and Salvation is indeed assimilated by individual souls and is received by them at a given moment, by a birth both new and from above, and is followed by a new knowledge. But this knowledge is not absolute nor unprogressive. Everywhere the Evangelist has indeed the verb γιγνώσκω, but nowhere the noun Gnosis; and the full meaning of the Revelation of the Father by the Son is to be only gradually revealed by the Holy Spirit. And this special new knowledge is not the cause but the effect of an ethical act on the part of the human soul,--an act of full trust in the persons of God and of His Christ, and in the intimations of the moral conscience as reflections of the divine will and nature. “If any man willeth to do His will, he shall know of the doctrine, whether it be from God, or whether I speak from myself”; “He who doeth the truth, cometh to the light.”[27] And this trust, and the experimental knowledge which flows from it, lead to an interior conviction so strong as to make us practically independent of external evidences. Hence in the First Epistle, this “we _know_” is repeatedly emphasized: “We _know_, that, if He shall be manifested, we shall be like Him”; “You _know_, that He was made manifest, that He might take away sins.” And this knowledge is communicated by the Spirit of God to man’s soul; the spirit bearing witness, there within, to the truth of Christ’s words, communicated from without. “The Spirit it is that beareth witness, for the Spirit is the Truth.”[28]