Ainsworth - BS1225 A54 1639

142 fur NUMBERS V I. he is to be a Nazarite according to the member whieb he bath mentioned; every Nazarite(hip of them fhall be 3o dies. And at the end of every 3o cities be is to fhave his baire , and bring bis ogringe , and begin w count for bis feermd Nazaritefbip; though bee have *ken of 100 th,atfand Nazaritefhips : though it be unpofhle be fheuld live fo long , be ù to count one after another caitiff be die , or until! be have accomplifhed thenumber ofbis Nazaritefleips. He that faith, I will be a Nazarite for ever, or all daiesof my life; be is a Nazarite for ever. If he fy, I will be a Nazarite 1000 Jeeres : be is a Nazarite for the time determined, al- though it is unpolfible for a man to live 1000 Jeerer. And what gel etb a Nazarite fir ever , from a Na- zarite for a determined time ? A Nazarite for a termined time, may not fhave bit haire , till the en of tbedaies ofbis feparation , Num 6. 5. But a Nazarite fir ever , if hie haire be too beanie far him , may lighten it with a rgfonr at every twelve -mopeds end, and bring three beafis for bis oblation , when be fhaveth'himJelfe: of it it written f Abfalom, (2 Samuel 14. 26.) at evey Jeerer end he polled, &c. And Abfalom wan a Nazarite for ezer; as we bave been taught by tra- dition. Samfon war not a full Nazarite : for bee vowed net to be a Nazarite, but the Angell feparated himfrom smdeannefe. And what was required of him He might net drink wine, nor'have his bead; but be might be polluted by the dead; this alfa we have by tra- dition. Therefore he that faith , I will be a 2 Taza- rite like Samfon, be is to be a Nazarite from polling hit head, and fromwine, for ezer; but maybedeftled by the dead, Maimony in Neziruth, chap. 3. And T halmudBab. in Nazer. chap. t: He that faith,' will be a Nazarite one day before my deaib it is tmlawfell for him to drinke wine , or t6 defile himfelfe , or to fhave hie head for ever, Maimony ibidem , chap. 4. feet. 10. the looks] or, the haire, as after is explained by another word of like fignification. The haire is an ornament and a covering by nature : and as by walhing of garments , the cleanhng from ins - puritie was fhadowed, Exo.19.10. lò by keeping them white and cleane,the continuance of fan &i- fication isfignified, Rev.3.4. & 17.14,1 5.& 19.8. Such was the keeping of the head from the rafor: for when the Nazarite, (v.9.) or the Leper,(Lev. 14.8,9.)was cleanfed from impuritie,their haire was (haven off: fo the keeping it from thawing, fignified that they had kept themfelves fromun- cleannelfe. Therefore when the Lord would fi- gure out the reje&ion of Ifrael, as being unclean before him , he did it by this figne of cutting off the haire with a rafor,Efa.7.20.Eze.5.1 1 o. The growing of the haire fignified alto the growing of the graces of Gods Spirit in them , as in Sam - fm; who with the loffe of his haire, loft alto the power of God : and as his haire grew again, fo his ftrength in God renued,Judg.13.25.& 14.19. & r 6.17,19,2 o,2 2,28. This ftrength came not by the growth of the haire, (for longhaire rather weaktieth the body than lrengthneth it natural- ly)but by theLord,who fan&ifieth to his people outward frgnes,wheretinto himfelfe only addeth grace: as he fanetified the waters of lore/an to wafh away Naamans leprofie,which of themfelves had no (`üch of icacie,z Kin.5.a o, 14. Moreover,as the i womans long haire,is noted as a figne ofhet hut.- bands power over her, and her.litbje&ion unto him, t Corinth. r r. 5,-1o. fo the Nazarires haire might be the like figne of their fubje&ion to the Lord, under wholè power they had,by.this vow, in fpeciall marine:- committed themfelves for further fan &ification in his light. Verf. 6. at a dead foule ] that is , á dead perfon, 6 whereby he fhould be defiled : the file is often u- fed for thewhole man,living or dead, fee Lev. 9. 28. St 21. I. and fo Ionatban in his Tbargum here explaineth it, at the forme of man :bat it dead Thus the foule is put for the body , for at death the foule departeth, Gen. 35.18. and by the Hebrew Ca- nons, the dead defileth not, uati!l hie foule be departed; Maimony in Tumatb meth; ch.l. feet. 15. Of pol- lution by the dead, fee Num:1 9.11. &c. This re- fraining from the dead,(in whom the image as it were of Gods curie for fin, was to be feene, for the wages off one ie death, Rom. 6. 21.) figured our ab- ftaining from finfitll and dead works,and (itch as live in them(which are dead while they are alive, I Tim. 5.6.) that we may keepe our felves unfpot- tedof the trorld,Jam. t. 27. Verf. 7. not matte himfelfe unclean] or , as the Greeke tranflateth,not be deflator them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazarite if he did it prefumptuoufly, was to be beaten by the Magi- ltrate, Maim.in Nezir. c.5.f. t 5. This elf(' taught them to moderate their affeetions and forrow, for their earthly parents, that theymight be ho- ly unto their fatherwhich is in heaven. Here the Hebrews have their traditionall exceptions, fay- ing, It it lawful! for a Nazarite to have the pollution by the dead,wbich is commanded,as ifwalking by the way, be light upon a dead body, and there is none thereto buy bim, then W he to defile himfelfe for him , and to buy him. If two Nazarites light upon a dead , the one a Naza, rite for 30 dales , the other fir an hundred; he that is a Nazarite fir 3o daies Pall make bimfelfe uncleane, (and the other not.) The like they fay for (having his head, that it is lawfttll for him, if it be a (ha- ving commanded ; as, if a Nazarite prove a Leper, and be healed of bis leprofle within the diies f hid Na- zaritefhip, be le to (haze offal his haire, fir the fhaving of him io commanded i,, Leviticus 14.8. Andwherefi- ezer thou fittdef a commandement to doe a thing, anda prohibition from doing it,if a man eon kip them both, be cloth well ; and not , the commandement is to be done, and theprohibition is to be let pat. Maimony in Ne- zirtnb , chap. 7. feet. 11,12,14,15. and 7bal- mred in Na >,ir, chap. 7. the Nazaritefhip] or, the feparation ,Hebrew, Nezer , in Greeke, the vow;, in Chaldee, the crowneofhis God, (as the word 71(5= zer here u&d, is elfewhere a crown, Leviticus 21. I 2.) This is the reafon why he mutt mortifie his affe &ions, and rather follow his vow in honou- ring the Lord, than to follow natural! dutie in honouring his dead parents: So unto him that would have had leave to bury his father, Chrift fa id, Follow ine, and let the dead buy their dad Matthew 8. 21,22. And here we may compare Dddd the 37t 7

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