The supreme instance of the revelation of the Universal through the particular, of the invisible through the visible, the Divine through the human, is seen in Christ. It was precisely such an event as might have been expected, for "the Divine Bounty and Fulness has always been manifesting Itself to the spirits of men." Those who have lived by inward insight have perpetually found themselves "hanging upon the arms of Immortal Goodness." At length, in this One Life the Divine Goodness blossomed into perfect flower and revealed its Nature to men. In Him divinity and humanity are absolutely united in one Person. In Christ we have a clear manifestation of God and in Him, too, "we may see with open face what human nature can attain to."[37] This stupendous event, however, was no "gracious contrivance," no scheme to restore lapsed men in order that God might have "a Quire of Souls to sing eternal Hallelujahs to Him"; it was just "the overflowing fountain and efflux of Almighty Love bestowing itself upon men and crowning Itself by communicating Itself."[38] The Christ who is thus divine Grace become visible and vocal is also at the same time the irresistible attraction, "strongly and forcibly moving the souls of men into a conjunction with Divine Goodness," which is what Smith always means by the great word, _Faith_. It is something in the hearts of men which by experience "feels the mighty insinuations of Divine Goodness"; complies with it; perpetually rises into co-operation with it, and attains its true "life and vivacity" by partaking of it.[39] Christ is thus the Node, or Centre, of both Grace and Faith. With this apprehension of Faith as a vital thing--a new and living way--Smith thinks very lightly of "notions" and what he calls "a knowledge of Divinity [Theology] which appears in systems and models."[40] This is but a poor way, he thinks, to "the Land of Truth." {317} "It is but a thin and aiery knowledge that is got by meer speculation." "This is but spider-like to spin a worthless web out of one's own bowels." "Jejune and barren speculations may unfold the Plicatures of Truth's garment, but they cannot discover her lovely Face." "To find Truth," he says in another figure, "we must break through the outward shell of words and phrases which house it," and by _experience and practice_ discover the "inward beauty, life and loveliness of Truth."[41]