“If a Gentile, and idolater, be seen perishing, or drowning in a river, he is not to be helped out. If he be seen near to death, he is not to be delivered. But to destroy him by active means, or to push him into a pit, or such-like things, is forbidden, as he is not at war with us.”[10] The Lord Jesus does not say that the man who went down from Jerusalem to Jericho was an idolater. He only says, “a certain man.” But he evidently intimates that he was such, for if he had been a Jew, the priest and the Levite would not have passed him without rendering assistance. As he was only an idolater, according to the oral law, the priest and the Levite were not simply not to blame in leaving him to his fate, but were obeying a command. They saw him perishing—near to death. They did not use any violence to accelerate it. They only looked at him, and left him to perish. So far, then, the lawyer who asked the question thought that the priest and Levite were in the right. But then the Lord Jesus introduces a Samaritan, whom the oral law also looks upon as an idolater, and showing how he acted, he appeals to the plain common sense of the questioner, “Which of these three was neighbour to him that fell among thieves?” And the lawyer is compelled to acknowledge, “He that showed mercy.” We make a similar appeal to the advocates of the oral law. We ask, which is, the oral law or the New Testament, the most like the law of God? The oral law forbids you to help a poor dying fellow-creature in his hour of need, because he is an idolater. It commands you to stifle the natural instinct of the human heart, which is indeed the voice of the God of nature—to behold the agonizing struggles, and hear the heartrending cries of a drowning fellow-sinner, and yet when you have it in your power to snatch him from the jaws of death, and from that everlasting destruction which awaits him, to leave him to his fate, without help and without pity. The New Testament, on the contrary, tells you, that though, by his idolatry, he has incurred the wrath of God, yet he is your neighbour—that it is your duty to help him, and by that very help to endeavour to lead him to the truth. Which then agrees with the law of God? We are quite sure that the language of your heart is, the New Testament is right. The oral law is wrong. Your brethren in France and Bavaria have already proclaimed that opinion to the world. In the answer of the Jewish deputies to Napoleon and in the Bavarian Catechism, they have said, “that we are to love our fellow-creature as ourselves,” whatever be his religion. They have thus made an involuntary acknowledgment of the superiority of the New Testament, and of the benefit which it has been to the world. Just suppose, for a moment, that the scribes and Pharisees had succeeded in extirpating the doctrine of Jesus of Nazareth, what would have been the consequence to you and to the world? Had the doctrines of Jesus perished, the oral law would have