It is not a very pleasing feature of the Hebrew economy that this regard to the sanctity of human life was limited to members of the Hebrew nation. All outside the Hebrew circle were treated as little better than the beasts that perish. For Canaanites there was nothing but indiscriminate slaughter. Even in the times of King David we find a barbarity in the treatment of enemies that seems to shut out all sense of brotherhood, and to smother all claim to compassion. We have here a point in which even the Hebrew race were still far behind. They had not come under the influence of that blessed Teacher who taught us to love our enemies. They had no sense of the obligation arising from the great truth that "God hath made of one blood all the nations of men for to dwell on all the face of the earth." This is one of the points at which we are enabled to see the vast change that was effected by the spirit of Jesus Christ. The very psalms in some places reflect the old spirit, for the writers had not learned to pray as He did--"Father, forgive them; for they know not what they do." 2. Even as apportioned to the Hebrew people, there was still an uncivilized element in the arrangements connected with these cities of refuge. This lay in the practice of making the go-el, or nearest of kin, the avenger of blood. The moment a man's blood was shed, the nearest relative became responsible for avenging it. He felt himself possessed by a spirit of retribution, which demanded, with irrepressible urgency, the blood of the man who had killed his relation. It was an unreasoning, restless spirit, making no allowance for the circumstances in which the blood was shed, seeing nothing and knowing nothing save that his relative had been slain, and that it was his duty, at the earliest possible moment, to have blood for blood. Had the law been perfect, it would have simply handed over the killer to the magistrate, whose duty would have been calmly to investigate the case, and either punish or acquit, according as he should find that the man had committed a crime or had caused a misfortune. But, as we have seen, it was characteristic of the Hebrew legislation that it adapted itself to the condition of things which it found, and not to an ideal perfection which the people were not capable of at once realizing. In the office of the go-el there was much that was of wholesome tendency. The feeling was deeply rooted in the Hebrew mind that the nearest of kin was the guardian of his brother's life, and for this reason he was bound to avenge his death; and instead of crossing this feeling, or seeking wholly to uproot it, the object of Moses was to place it under salutary checks, which should prevent it from inflicting gross injustice where no crime had really been committed. There was something both sacred and salutary in the relation of the go-el to his nearest of kin. When poverty obliged a man to dispose of his property, it was the go-el that was bound to