There is yet another side of the subject that calls for emphasis. The Bible and Jesus give the ideal of the intellectual life, an omniscient God. The God who is perfect in character is often lifted before us. We hear the voice saying, "Be ye holy; for I the Lord your God am holy." Yet we interpret the call narrowly. Christ has come to us with the call to purity. To the attentive he comes just as truly with the call to knowledge. He has given us a gospel for the body, and that gospel teaches that drunkards and other defilers of the human temple of God cannot inherit his kingdom. He has given us a gospel for the spirit, and that gospel commands that the inmost realm of life be given to his sway. He has likewise given us a gospel of the mind, and that gospel cannot be omitted from the fullness of the blessing of Christ. The God revealed in Christ knows all things. He counts the hairs of our heads. He marks the petals of the flowers. He notes the fall of the sparrows. He is all-knowing and all-wise. Even though the ideal be a staggering one, we are still told to be like God. Some day we shall appreciate more the duty that speaks to us in Jesus's revelation of an omniscient God. As yet we hardly dare press to its full meaning the call implied in that revelation. We have said that the man who neglects and stunts and poisons his body is a sinner. We have said that the man who dwarfs and represses his spirit is a sinner. Are we ready to say that the man who gives his mind no chance, the man who fails to move on to the ideal of an omniscient God, is likewise a sinner? Is God's perfect spirit a goal for his children, and is God's perfect mind removed from our vision of duty? If we are to start on the endless march that leads to the purity of God, are we freed from the obligation of starting on the endless march that leads to his knowledge? We may shrink from the conclusion that is here involved; and our shrinking may be only an added evidence that we have omitted one element from the divine ideal.