“Anything that a Gentile has lost is lawful, for it is said, ‘With all lost things of _thy brother’s_.’ (Deut. xxii. 3.) And he that restores it transgresses a transgression, for he strengthens the hands of the wicked of the world. But if he restore it in order to sanctify the Name, that they may think well of Israel, and know that they are honest people, this is praiseworthy.” In these passages (and many more might be added if it were necessary) it is plainly taught that an idolatrous Gentile is not to be regarded as “our neighbour,” or our brother. We think, then, that we have fully proved that the Jewish deputies in France, and the compilers of the Jewish Catechism in Bavaria, did not learn their exposition of the command, “Thou shalt love thy neighbour as thyself,” from the Talmud; neither in the particular passage which they quote, nor from the general principles of the Talmudic system. We have already stated our belief that they learned that exposition from the New Testament, for there it is taught plainly and repeatedly. We quoted, in proof, a parable spoken by the Lord Jesus Christ. We shall now add a few more passages in confirmation. As to _showing kindness_ to all our fellow-men, the New Testament teaches us to make no exception with regard to idolaters, or others who have not the same creed, but gives the following general rules:—“As we have, therefore, opportunity, let us do good UNTO ALL MEN, especially unto them that are of the household of faith.” (Gal. vi. 10.) “See that no man render evil for evil UNTO ANY MAN; but ever follow that which is good both among yourselves, and TO ALL MEN.” (1 Thess. v. 15.) “The Lord make you to increase and abound IN LOVE one toward another, and TOWARD ALL MEN.” (1 Thess. iii. 12.) You observe that in these general rules the New Testament makes no reservation with respect to idolaters, or epicureans, or heretics, or any other of those unfortunate beings whom the Talmud outlaws from all the common charities of humanity. It commands us to do good to _all_—and that not to avoid enmity, nor for the sake of the ways of peace, nor because we are afraid, nor because we wish them to speak well of us, and to be thought honest people, but because it is our duty. The New Testament requires of its followers, not only to abstain “from active violence” in injuring them, but to do active good in assisting them, and the examples, which it proposes for our imitation, are of the same character as the precepts which it imposes upon our obedience. It sets before us Jesus of Nazareth, whom the traditionists crucified, praying for his murderers, and saying, “Father, forgive them; for they know not what they do”—and Stephen, his first martyr, interceding for them that stoned him, “Lord, lay not this sin to their charge.” And Paul, whose feelings to those who differed from him in religion are thus expressed, “Brethren, my heart’s desire and my prayer to God for Israel is, that they may be saved.” It sets