Thus Jesus, not to abolish but to accomplish the ancient law, and to make it harmonise with the new and universal work which he is about, separates from the law that which the imperfection of man had introduced in it in other times, and for a more limited work; he leaves in it nothing but the divine element in all its purity and empire. He only leaves to the divine element its religious and moral empire, for it is in its name alone that he speaks; the religious and moral law is the only law revealed by Jesus, and extended over the entire world; no other thought mixes itself with his doctrine, no other motive influences his action; political science, human science, have absolutely no place at all in the New Testament; Jesus does not think of satisfying either social ambition or intellectual curiosity; he desires to make neither kings nor doctors; as soon as he finds such pretensions advanced, he sets them aside; {122} "Render unto Cæsar the things which are Cæsar's; and unto God the things that are God's." "I thank thee, Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." [Footnote 33] [Footnote 33: Matthew xxii. 21; xi. 25.] Jesus occupies himself with man's soul alone, with the human being in his native simplicity; the relations of man, of every man, with God; the state and destiny of the human soul, of every human soul, in the present and in the future: this is the sole idea, the sole mission, of the New Testament. Jesus knows that when once accomplished this will bring with it its own salutary consequences: "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." [Footnote 34] [Footnote 34: Matthew vi. 33.] {123}