This access of power has come in part from Christ's revelation of _man_. When a jewel is taken from darkness into sunlight, there is a two-fold revealing. The sunlight is disclosed in new glory, for it never seemed so beautiful before as it appears breaking in splendor through the jewel's heart. And there is a revelation of the jewel. Dull and unillumined in the dark, it is lustrous when the sun enlightens it. So Christ brought us an unveiling of the Father; the Divine never had seemed so wonderful as when it poured in glory through his purity and love. And he brought as well a new revelation of man. Our human nature, bedimmed by sin and lusterless, he in his own person took up into the light, and lifting it where all mankind could see he cried--This _is_ human nature--man as God intended him to be--no slave of fate and dupe of sin, but a free man and a victor. And from that day the war on sin has had new spirit in it, and battle cries that presage triumph have grown familiar on the fighters' lips: "Now are we children of God, and it is not yet made manifest what we shall be" (I John 3:2); "Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ" (Eph. 4:13); "His precious and exceeding great promises; that through these ye may become partakers of the divine nature" (II Pet. 1:4). IV Christ's double revelation of God and man, however, has had its vital impact of power on life in what Christians have always called _the experience of the Spirit_. When the New Testament speaks its characteristic word about the Spirit, it means the conscious presence of the living God in the hearts of men, and that is the very essence of religion. The first Christians did not know God in one way only; they knew him in three ways. So one man might know Beethoven the composer and be an authority upon his works; another might know Beethoven the performer and delight in his playing; and another might know Beethoven the man and rejoice in his friendship--but no one could know the whole of Beethoven until he knew him all three ways. The New Testament Christians came thus to God. He was the Father, Creator of all; he was the Character, revealed in Jesus; but as well he was the Spiritual Presence in their lives, their sustenance and power. "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit" (II Cor. 13:14)--such was their experience of the Divine. It was not dogma; it was _life_. God was Creator, Character, and Comforter.