(2) The reality of Redemption—for the blood of Jesus cleanses from all sin (1 John i. 7)—consequently

(3) The reality of Sacraments.

We have articulate evidence of the denial of the two sacraments by the Docetic idealists of Asia Minor. The Philosophumena tells us of the view of baptism held by one of their principal sects. "According to them the promise of the laver of regeneration is nothing more than the introduction into the 'unfading pleasure' of him that is washed (as they say) with living water, and anointed with 'chrism that speaketh not.'"[346] The testimony of Ignatius is express as to the other sacrament. "From Eucharist and prayer they abstain on account of not confessing that the Eucharist is flesh of our Saviour Jesus Christ which suffered for our sins." ["Water and blood" should be noted in Heb. ix. 19. Water is not mentioned in Exod. xxiv. 6.]—(Ep. ad Smyrn. vii.)

[SECTION X.]

GREEK.LATIN.AUTHORISED VERSION.REVISED VERSION.ANOTHER VERSION.
Οιδαμεν ὁτι πας ὁ γεγεννημενος εκ του Θεου ουχ ἁμαρτανει, αλλ' ὁ γεννηθεις εκ του Θεου τηρει αυτον, και ὁ πονηρος ουχ ἁπτεται αυτου. οιδαμεν ὁτι εκ του Θεου εσμεν, και ὁ κοσμος ὁλος εν τω πονηρω κειται. οιδαμεν δε ὁτι ὁ υιος του Θεου ἡκει, και δεδωκεν ἡμιν διανοιαν, ἱνα γινωσκωμεν τον αληθινον· και εσμεν εν τω αληθινω, εν τω υιω αυτου Ιησου Χριστω. ουτος εστιν ὁ αληθινος Θεος και ἡ ζωη αιωνιος. Τεκνια, φυλαξατε ἑαυτους απο των ειδωλων. αμην. Scimus quoniam omnis qui natus est ex Deo non peccat, sed generatio Dei conservat eum et malignus non tangit eum. Scimus quoniam ex Deo sumus et mundus totus in maligno positus est. Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum et simus in vero, Filio eius; hic est verus et vita æterna. Filioli custodite vos a simulachris. We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not. And we know that we are of God, and the whole world lieth in wickedness. And we know that the Son of God is come, and hath given us an understanding, that we may know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. Little children, keep yourselves from idols. Amen. We know that whosoever is begotten of God sinneth not; but He that was begotten of God keepeth him, and the evil one toucheth him not. We know that we are of God, and the whole world lieth in the evil one. And we know that the Son of God is come, and hath given us an understanding that we know Him that is true, and we are in Him that is true, even in His Son Jesus Christ. This is the true God, and eternal life. My little children, guard yourselves from idols. We know that whosoever is born of God sinneth not: but the Begotten of God keepeth him, and the evil one toucheth him not. We know that we are from God and the world lieth wholly in the evil one. We know moreover that the Son of God hath come and is here, and hath given us understanding that we know Him that is the Very God: and in His Son Jesus Christ (this is the Very God and eternal life), we are in the Very (God). Children, guard yourselves from the idols.

NOTES.

Ch. v. 18-21.

Ver. 18, 19, 20. Three seals are affixed to the close of this Epistle—three postulates of the spiritual reason; three primary canons of spiritual perception and knowledge. Each is marked by the emphatic "we know," which is stamped at the opening its first line. The first "we know," is of a sense of purity made possible to the Christian through the keeping by Him Who is the one Begotten of God. The evil one cannot touch him with the contaminating touch which implies connection. The second "we know" involves a sense of privilege; the true conviction that by God's power, and love, we are brought into a sphere of light, out of the darkness in which a sinful world has become as if cradled on the lap of the evil one. The third "we know" is the deep consciousness of the very Presence of the Son of God in and with His Church. And with this comes all the inner life—supremely a new way of looking at things, a new possibility of thought, a new cast of thought and sentiment, "understanding" (διανοια). Words denoting intellectual faculties and processes are rare in St. John. This word is used in the sense just given in Plat., Rep., 511, and Arist., Poet., vi. (in the last, however, rather of the sentiment of the piece than of the author), "He hath given us understanding that we know continuously the very [God]." And in "His Son Jesus Christ [this is the very God and eternal life] we are in the very God." This interpretation of the passage is supported by the position of the pronoun which cannot be referred naturally to any subject but Jesus Christ. Waterland quotes Irenæus. "No man can know God unless God has taught him; that is to say, that without God, God cannot be known."[347]