Moses and Aaron, Treatise · Chapter 15
CHAP. XV.
Nazarites, Types of Christ.
THe third order or ranke of holy persons types of Christ Nazarites types of Christ …. waies.are the Nazarites, who were sanctified by vow or speciall profession; and not obscurely shadowing Jesus Christ the onelyonly true and perfect Nazarite. For,
I. The name Nazarite by which Christ must be (according to the ancient prophecies) called, Matth. 2. 23. and in contempt was by the Jewes so stiled in the superscription of the Cross) signifieth one separated and set apart from others; and is ascribed to three sorts of men, usually set above others.
1. To such as are set apart for singular sanctimony, as the Separate, or set apart 3. waies.high Priest, whose crown of sanctification on his head is called Nezer, Ezod. 29. 6.
2. To such as in dignity and authority are separated from others; as Kings whose royall Crown or diadem is called Nezer, 2 Sam. 1. 10. I tooke the crowne that was upon his head.
3. To such as were separated by some religious vow, as to this order of the Nazarites, whose hair increasing on their heads as an externall signe of their vow, was called Nezer. Numb. 6. 18. By which order the Lord would have the eminent sanctity of Jesus Christ to be typified, as well as his sacrifice and kingly office by Priests and Kings. He was indeed the onelyonly true Nazarite separated from sinners, holy, Christ eminēt for sanctity in 6. respects.harmelesse, and undefiled, Heb. 7. 26. For, 1. His profession was, I am not of the world, Joh. 8. 23. 2. He is called (Dan. 9. 24.) the holy of holies, or the most Holy (a title never ascribed to the most holy persons on earth by resemblance:) For as the holy of holies (a type of Christ) was separated from the rest of the Tabernacle and Temple, and excelled both the outer and inner Court in holynesse: So Jesus Christ surpassed not onelyonly common men, but the holiest of men as far as the sanctum sanctorum excelled both the sanctum and atrium. His divine holinesse farre excelled the most pure Nazarites who yet are said (Lam. 4. 7.) to be purer than the snow, and whiter than the milk. 3. He was not of unholy made holy as they, but he was alwaies holy and without all staine of sinne, from the first moment for ever: That holy thing which is conceived in her is of the holy Ghost, Matth. 1. 20. 4. His holinesse was not from any other, but of and from himselfe, whereas whosoever else have any holinesse, it is from him. 5. His holinesse was essentiall (not accidentall) as he was God; and as he was man (by the union of the manhood with his divine nature) was bestowed upon him in full measure, yea, beyond measure; and therefore is called, fullnesse of grace and holiness, Joh. 1. But in the most holy men this holinesse is a received quality by communicating of his spirit, and that imperfectly and in small measure. 6. They might be holy in part for themselves, but could not impart that holinesse to others: But Christ is not onelyonly holy in himself, but sanctifieth them & the whole Chruch; he being the originall and fountaine of all holiness. They might be legally cleane in some actions: but he was morally clean in all observations. They in some passages of their life: but he in his nature, in his disposition, and in the fulfilling of all righteousnesse.
II. Nazarites by the Law (Numb. 6. 2, 3.) must abstaine 2. Abstemlous and why.from wine and strong drink, and all that commeth of the grape.
1. Because they were to study the Law of God, and the Lord will not have them meddle with any thing that might trouble their braine, or unfit them to so holy studies.
2. He would have them patterns of sobriety and temperance, and restraine them from whatsoever might stirre up lust, or occasion intemperance. In which, what else did they but shadow our Saviour Christ? Who was a true Nazarite, not in the letter and ceremony (for he did drink wine, and miraculously provided it for others; yea, ordained wine an element in the Supper, that every Christian might drink it) but in the morality and truth of the thing he was the onelyonly perfect Nazarite. Never was any so intent in study, invocation, preaching, acting, and suffering all things for our sake, as he was. Neither was any creature so abstinent and temperate as he was; he fasted fourty daies and fourty nights, and after that (being hungry) he would eat nothing till all his temptations in the wilderness were ended. As of all other virtues, so he was an unfailing pattern in this of holy abstinence and unviolated temperance.
III. The Nazarites were enjoyned to let their haire grow, 3. Nourishing the haire.and no razor must come on their heads all the time of their vow and separation, Numb. 6. 5. By which ceremony the Lord intended two things.
1. He would have them most unlike and contrary to the religious orders of the heathen Idolaters, who usually nourished their haire to offer in sacrifice to their gods, as in many examples I could shew: But these must not diminish their haire all the time; and when they cut it off they must burne it with fire.
2. To be a meanes to avoide finenesse and delicacy in curious trimming of the head, and care of the flesh, which is a great enemy to religious thoughts and exercises. So the Apostle implies, the more care of the flesh, the lesse of putting on Rom. 13. 14.Christ Jesus:
3. Long haire in men is a signe of strength, as in Sampson. And by this Law the Lord would put them in mind, that as they were to avoid effeminate softnesse and delicacy; so to be manly, strong, and couragious in performing duties, and resisting stoutly all the temptations and baites that might allure them from the duty undertaken. As for our Saviour (whom they shadowed) it is not likely he nourished his hair, because the Apostle saith, it was (in that age) uncomely for men to have long haire. If a man have long haire it is a shame unto him, 1 Cor. 11. 14. And then are all the Romish Painters quite out, who paint him with his haire lying round about his shoulders; but Painters and Poets may lie by authority. It was enough for him, that he was a Nazarite in Pictoribus atque Poetis, Quidlibet audendi semper fuit aequa potest…s. Hor.the truth and substance of that Law, although not in the letter and outward ceremony of it. In which respect how did he neglect himselfe; who being the Lord of all, denied himselfe of all rights and comforts. He was so farre from all delicacy, that (with an utter refusall of all delights of flesh) his whole intention was set on his function and office, submitting himselfe to sorrow, curse, &c. Besides what courage and fortitude did he express through his whole function and office, in overcomming Sinne, Death, Satan, the Crosse, Hell, and all adversaries? Sampson the strongest of all Nazarites was but a weakling to him; his adversaries, flesh not spirit; his power, faint and failing, yea, changed into weaknesse.
IV. Nazrrites must not come near the dead to touch them, 4. Not touch the dead.nor defile themselves by them; nor meddle with the funerall of father, mother, brother, sister, or any of their kindred, though they might pretend never so much piety, affection, or good nature. By which Law the Lord would teach them two things.
1. That no changes of this life, nor losses of their dearest friends should turne them aside from their duty, or from the observation of the Law of their profession.
2. To teach them constancy, patience, and magnanimity of spirit in the greatest outward afflictions, and not to shew a weaknesse or passion in open and excessive lamentation. Our Lord, although he did touch the dead, and was at funeralls, and wept at the raising of Lazarus, and so observed not the ceremony of Nazarites, because he was no Legall Nazarite, but was called a Nazarite as being the truth and substance of all the Legall Nazarites, as in all other things, so in this: For he onelyonly was the Master, and had the true command of all his affections; never exceeded measure in any thing, never was defiled by any person dead in sinne, never by any dead work, never touched or came neare any such defilement, which Legall Nazarites could not avoide.
V. The Nazarites must be absolved and released from 5. Released of the vow.their Vow by comming to the doore of the tabernacle of the Congregation with their offering. Numb. 6. 13. plainely by that figure leading us unto Christ, the onelyonly doore by which we enter, and have liberty to come into the presence of God, and obtaine freedome from the sinne and weakness of any duty we performe before him.
Now for Applycation.
I. Acknowledge Christ the true Nazarite. Upon his head Vse. 1. Christ and his excellēcy to be acknowledgedlet his Crowne flourish. As it was said of Joseph, Gen. 49. 26, he was separate from his brethren: so was Jesus Christ separated from all other men and Angels.
1. In holinesse and purity, being advanced in holinesse above all creatures: He alone in propriety and perfection is a Nazarite purer than snow, and whiter than milk; yea, his measure runs over to his Church, Ephes. 5. 26.
2. In excellency and perfection of all virtues and graces, he is that Netser, Isai. 11. 1. the branch or flower which alwaies flourished in all kinds, and perfections of virtue and graces, and casts from him farre and near a most sweet smell, sweet and acceptable to God and men.
3. In power and authority. The kingdome is his and And his great power: wherein.power and glory; all power is given him in heaven and in earth. He hath power, 1. To do us good. 2. To withstand our evill. 3. To tread down Satan, sinne, death. 4. To rescue his Church, to confound Antichrist and all enemies. 5. To finish the grace and glory of his Saints.
Object. Why must Christ be so pure a Nazarite▪
Answ. 1. Because his passion could not have been acceptable, if his person had not been as pure as the sunne.
2. He was to be, not onelyonly righteousnesse in himselfe as other Nazarites, or righteousnesse in part: but he must be a perfect righteousnesse unto many.
Ob. But how could he be so pure comming of Adam as they did?
Sol. He came of Adam, not by Adam, as they did; that is, he came not by naturall propagation from Adam, but was conceived by the holy Ghost, and so all originall impurity was stopped in the very first moment of his holy conception.
Ob. But did not he take the same infirmities comming of Adam as they did?
Answ. No, he tooke such infirmities as he pleased, to fit him for a mercifull high Priest, not to hinder him, and therefore he took such infirmities from Adam as were miserable, but not damnable, and so remained a pure Nazarite without all sinfull frailty.
II. Christ the true Nazarite being come, all shadowes Use. 2. Differences of the Nazarites vow and Papists.must fly away, and therefore this order of Nazarites gives no colour or approbation to any order of Popish votaries or monasticall persons now in the new Testament. Besides, that white is not more contrary to black than monasticall vowes to this.
For, 1. The Nazarites were appointed by God himselfe: theirs devised by themselves.
2. Their vowes were of things possible, in their power, and temporary: these are of things impossible, without their power and during life, be the party never so unable to endure it.
3. Their vowes (though appointed by God) were not able to merit remission of sinne and eternall life: but these say that they merit for themselves and others, that their vowes are parts of Gods worship (which never came in his mind or book) and a state of great perfection: Whereas, a Nazarite was not more righteous than others, but better fitted for his duty.Nazar…us non suit caeteris justior, sed aptior ad …fficia.
4. Nazarites might not cut their haire: their order stands in cutting and shaving that they may still look neate and effeminate.
5. Nazarites drink no wine nor strong drink, and they are very temperate in their diet: these Belly gods eat up the fat, and poure in the sweet till they be monsters, that the very fasts of …riers (for the delicacy and abundance) is become a proverbe.
6. Nazarites might not come at funeralls: these follow them (as flyes do fat meat) and suck out thence their greatest profit, and sweetest morsels.
7. Nazarites (notwithstanding their vow) lived in holy wedlock: but Popish Votaries abhorre marriage, not lust or whoredome. Yet from this order they would establish their disordered orders, as contrary as darknesse to light.
III. The shadow of the Law is vanished away, and the Use 3. …mbra legis c…i…, illuxit veritas Evangelii.truth of the Gospell is broken forth as the light, saith the Canon Law. Every Christian must be a Nazarite not by vow of separation, but by imitation and resemblance of Christ the true Nazarite, For,
I. He must be separate from others. 1. He must see that Be Nazarites and how.…e be separate from ungodly ones, as one advanced to a happy estate in Christ. 2. That now his mind, affections, speeches and whole course be contrary to the course of the world; and so (as Joseph) separate himselfe from the evill behaviour and manners of his brethren; yea, complaine of them to his father. 3. He must be content if his brethren separate from him, as did Josephs brethren when they sold him into Egypt. This is to be a Christian Nazarite.
II. This Christian Nazarite must strictly keep the rules of his profession. i. e. he must labour. 1. To preserve the vow of holinesse made in Baptisme, study and follow after sanctification. This is the will of God even your sanctification, 1 Thes. 4. 3. he must resigne himselfe wholy to God. 2. Carefully to avoid the least defilement of sinne. The Lord made a Law (Numb. 6. 9.) that if any died by a Nazarite casually and suddenly (though he could not avoide it) he defiled the head of his consecration; he must be shaven and come and offer a Lamb for a trespass offering, and then begin his vow againe. Wherein the Lord shewes that he will not endure any sinne in his servant (though not willingly committed, nor intended if it be but casuall or by happe, and stirres up thereby our watchfulnesse against all, even the least sinne, and urgeth the shunning of the least touch of dead works: Jude 23. hate even the garment spotted by the flesh. 2. He must study the Law of the Lord to grow in knowledge and conscience. Men deceive themselves that think there be no students but those whose profession is learning, contrary to Psal. 1. and Joh. 5. 39.
III. He must avoid intemperance, surfeting, drunkenness strongly watch and ward against naturall desires, against the allurings and baits of sinne, remove impediments of faith and godlinesse, strive both against inward corruptions and outward occasions. How many of much hope, by the immoderate desires and use of these outward things, have besotted themselves? It is to be doubted, that the delicacy of this age affords but a few Nazarites.
IV. He must restrain his passions and affections in the use of every thing about him; use every thing weanedly, as not using it; not suffering any thing to steale our hearts from us, for then we can hardly moderate our selves in the parting from it. Nazarites in all changes must be unchangeable in their profession: so must Christian Nazarites.
V. When he hath done all in his generall vow and course of holinesse, he must retain humility, bewaile his wants, confesse how unprofitable he is in his service. The Nazarite that hath gone through his vow in the best manner, in giveing it up must bring a burnt offering and a peace offering; confessing his wants, and craving acceptance: so must we in our best strife and indeavours, present our duty with that burnt offering and peace offering made by Jesus Christ; and in that onelyonly seek and find acceptance.