but _never_ beyond. Lev. 25:10, 39-41. But a heathen could
bind himself as an _evedh_ for longer than six years; and thus his
service, unlike the Hebrew, could be "bought" as "an inheritance for
your children after you," but, like the Hebrew voluntary "for ever"
servants, they were bondmen for the longest time known by the law--till
death or the jubilee.

Is it objected that the terms "buy," "possession," "for ever," are used,
and indicate chattelism? We answer, All admit the Hebrew was not a
chattel; for his service expired at the seventh year, the death of
himself or his master. "_He_ shall serve _him_ for ever;" but, if both
lived on, this service, though voluntary, as has been shown, expired
with all such claims at the jubilee. Since the same terms, and, as we
shall show directly, the jubilee, applied equally to both, if it does
not prove the one a chattel, it does not the other; therefore both are
equally voluntary contractors. The service, and not the bodies, were
bought; and both were equally free at the jubilee.

Two objects were accomplished by this law. 1st. To permit the Hebrews to
obtain that assistance in tilling the land, which otherwise they would
not have been allowed to do. 2d. To increase the numbers of the
commonwealth, since the Hebrews, in obedience to the Abrahamic covenant,
Gen. 17:10-14; Ex. 12:44-49, were bound to circumcise these indented
servants "bought with money," thus making them part of the household
during their period of service, and also naturalized citizens of the
state, members of the congregation, partakers of all the rites and
privileges common to the mass of the people. Ex. 12:44-9. Num. 15:15-30,
"One ordinance shall be both for you of the congregation, and also for
the stranger that sojourneth with you, an ordinance for ever in your
generations; _as ye are, so shall the stranger be_ before the Lord."
Lev. 19:34, "The stranger that dwelleth among you shall be as one born
among you, and _thou shalt love him as thyself_." In accordance with the
frequently-repeated injunction of this law of equality, they were
invariably recognized as citizens, and alike with Hebrew servants, were
amenable to, and received protection from, the laws of the state.

In further proof of this, and in direct opposition to chattelism, is the
fact, that the laws regulating the relation of master and servant are
each and all enacted for the benefit and protection of the servant, and
not one for that of the