It chimes in with this instinct for fact, that Jesus should lay so much emphasis on truth of word and truth of thought. Any hypocrisy is a leaven (Matt. 16:19; Luke 12:1); any system of two standards of truth spoils the mind (Matt. 5:33-37). The divided mind fails because it is not for one thing or the other. If it is impossible to serve God and mammon, truth and God go together in one allegiance; and a non-Theocentric element in a man's thought will be fatal sooner or later to any aptitude he has by nature for God and truth. We find this illustrated in Jesus' own case. At the heart of his instinct for fact is his instinct for God. He goes to the permanent and eternal at once in his quest of fact, because his instinct for God is so sure and so compelling. Bishop Phillips Brooks noted in Jesus' conversation "a constant progress from the arbitrary and special to the essential and universal forms of thought," "a true freedom from fastidiousness," "a singular largeness" in his intellectual life. The small question is answered in the larger--"the life is more than meat and the body is more than raiment" (Luke 12:23). When he is challenged on divorce, he goes past Moses to God (Matt. 19:4)--"He which made them at the beginning made them male and female." Every question is settled for him by reference to God, and to God's principles of action and to God's laws and commands; and God, as we shall see in a later chapter, is not for him a conception borrowed from others, a quotation from a book. God is real, living, and personal; and all his teaching is directed to drive his disciples into the real; he insists on the open mind, the study of fact, the fresh, keen eye turned on the actual doings of God.