Not less true is this of the Christian Nazarite. Whether he eat or drink, or whatsoever he do, the will of God and not self-indulgence must be his one aim. Christians often get into perplexity about worldly allurements by asking, Where is the sin of this, or the danger of that? There may be danger that the questioner cannot see: Satan's baits often skilfully conceal a sharp hook; but supposing that the thing be harmless, it does not follow that it would be pleasing to God, or spiritually helpful.

The fruit of the vine is a type of earth-born pleasures; those who would enjoy Nazarite nearness to God must count His love "better than wine." To win Christ, the Apostle Paul gladly suffered the loss of all things, and counted them as dross and dung for the excellency of the knowledge of Christ Jesus his Lord. The things he gave up were not bad things, but good—things that in themselves were gain to him; and Christ Himself for our redemption emptied Himself, and came to seek not His own, but the will of Him that sent Him.

The highest service demands the greatest sacrifice, but it secures the fullest blessing and the greatest fruitfulness. Christ could not remain in His Father's bosom and redeem the world; missionaries cannot win the heathen and enjoy their home surroundings; nor can they be adequately sustained without the loving sacrifices of many friends and donors. You, dear reader, know th Master's choice; what is YOURS? is it to do His will even if it mean to leave all for Him, to give all to Him?

ENTIRE CONSECRATION: verse 5.

"All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy, and shall let the locks of the hair of his head grow."

We have already seen that God tested the obedience of the Nazarite in the matter of food: pleasing God was rather to be chosen than the most tempting cluster of grapes. But in the foregoing words we find that his obedience is further tested, and this in a way which to many might prove a more severe trial. God claims the right of determining the personal appearance of His servant, and directs that separated ones should be manifestly such. To many minds there is the greatest shrinking from appearing peculiar; but God would often have His people unmistakably peculiar. We sometimes hear the argument, "all the world" thinks this, or does that, given as a reason for our doing likewise; but that is an argument that should have no weight with the Christian, who is commanded not to be conformed to the world. While we are not to seek to be peculiar for its own sake, we are not to hesitate to be so when duty to God renders it necessary, or when the privilege of self-denial for the benefit of others calls for it.

Further, this command again reminded the Nazarite that he was not his own, but was utterly the Lord's; that God claimed the very hair of his head. He was not at liberty to cut or trim it as he saw fit, nor to wear it as long or as short as might be agreeable to himself. So absolute was God's claim upon him, that not merely while his vow lasted was that hair to be recognised as God's possession, but when his vow was fulfilled the whole of it was to be shaved off, and was to be burnt upon the altar. Like the burnt-offering, it was to be recognised as for God's use alone, whether or not any utilitarian purpose were accomplished by the sacrifice.

So now, in the present dispensation, we are told "the very hairs of your head are all numbered"—so minute is God's care for His people, so watchful is He over all that affects them. It is beautiful to see the fond love of a young mother as she passes her fingers through the silken locks of her darling child—her treasure and her delight; but she never counts those hairs. He only, who is the source of mother-love, does that! And shall not we, who are not our own, but bought with a price, gladly render to Him all we are and have—every member of our body, every fibre of our being, every faculty of our mind, all our will-power, and all our love?

HOLINESS TO THE LORD: verses 6-8.

"All the days that he separateth himself unto the Lord he shall come at no dead body. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because the consecration of his God is upon his head. All the days of his separation he is holy unto the Lord."

Here we have a most solemn and important prohibition—to refrain from all uncleanness caused by contact with death. Death is the wages of sin: the consecrated one was alike to keep aloof from sin and from its consequences.

No requirement of God's Word is more clear than the command to honour and obey our earthly parents; but even for his father or mother a Nazarite might not defile himself: "he that loveth father or mother more than Me, is not worthy of Me."

But let no young Christian think lightly of the requirements of parents, when these do not conflict with God's written Word. Young Christians are sometimes distressed because their desire to preach the Gospel to the heathen has been opposed by parents: such should be encouraged to thank God for the obstacle; and to seek by prayer its removal. When they have learnt to move man through God at home, they will be the better prepared to do the same thing in the mission-field. Where there is fitness for the work, the way will probably be made plain after a time of patient waiting.

These verses teach us that mere contact with death is defiling: how vain then is the imagination of the unconverted that by dead works—the best efforts of those who are themselves dead in trespasses and sins—they can render themselves acceptable to God! The good works of the unsaved may indeed benefit their fellow-creatures; but until life in Christ has been received, they cannot please God.

UNWITTING DEFILEMENT: verses 9-12.

"If any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it. And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation: and the priest shall offer the one for a sin-offering, and the other for a burnt-offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that