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body;" "this (wine) is my blood; "all they (the Israelites) are brass and tin;" "this (water) is the blood of the men who went in jeopardy of their lives;" "the Lord God is a sun and a shield;" "God is love;" "the seven good ears are seven years, and the seven good kine are seven years;" "the tree of the field is man's life;" "God is a consuming fire;" "he is his money," &c. A passion for the exact literalities of the Bible is so amiable, it were hard not to gratify it in this case. The words in the original are (Kāspo-hu,) "his silver is he." The objector's principle of interpretation is a philosopher's stone! Its miracle touch transmutes five feet eight inches of flesh and bones into solid silver! Quite a permanent servant, if not so nimble with all—reasoning against "forever," is forestalled henceforth, and, Deut. xxiii. 15, utterly outwitted. The obvious meaning of the phrase, "He is his money," is, he is worth money to his master, and since, if the master had killed him, it would have taken money out of his pocket, the pecuniary loss, the kind of instrument used, and the fact of his living some time after the injury, (if the master meant to kill, he would be likely to do it while about it,) all together make a strong case of presumptive evidence clearing the master of intent to kill. But let us look at the objector's inferences. One is, that as the master might dispose of his property as he pleased, he was not to be punished, if he destroyed it. Whether the servant died under the master's hand, or after a day or two, he was equally his property, and the objector admits that in the first case the master is to be "surely punished" for destroying his own property! The other inference is, that since the continuance of a day or two, cleared the master of intent to kill, the loss of the slave would be a sufficient punishment for inflicting the injury which caused his death. This inference makes the Mosaic law false to its own principles. A pecuniary loss was no part of the legal claim, where a person took the life of another. In such case, the law spurned money, whatever the sum. God would not cheapen human life, by balancing it with such a weight. "Ye shall take no satisfaction for the life of a murderer, but he shall surely be put to death." Num.xxxv. 31. Even in excusable homicide, where an axe slipped from the helve and killed a man, no sum of money availed to release from confinement in the city of refuge, until the death of the High Priest. Numb. xxxv. 32. The doctrine that the loss of the servant would be a penalty adequate to the desert of the master, admits his guilt and his desert
