Thus we see that whether it was drinking wine, shaving his locks, or touching a dead body, the effect was the same; any one of the three involved the defilement of the head of the Nazarite’s consecration. Wherefore it is plain that it was as defiling to the Nazarite to drink wine or to shave his head, as it was to touch a dead body. It is well to see this. We are prone to make distinctions which will not stand for a moment in the light of the divine presence. When once the consecration of God rested upon the head of any one, that great and important fact became the standard and touchstone of all morality. It placed the individual on entirely new and peculiar ground, and rendered it imperative upon him to look at every thing from a new and peculiar point of view. He was no longer to ask what became him as a man, but what became him as a Nazarite. Hence, if his dearest friend lay dead by his side, he was not to touch him. He was called to keep himself apart from the defiling influence of death, and all because “the consecration of God was upon his head.” Now, in this entire subject of Nazariteship, it is needful for the reader to understand very distinctly that it is not by any means a question of the soul’s salvation, of eternal life, or of the believer’s perfect security in Christ. If this be not clearly seen, it may lead the mind into perplexity and darkness. There are two grand links in Christianity which, though very intimately connected, are perfectly distinct, namely, the link of eternal life, and the link of personal communion. The former can never be snapped by any thing; the latter can be snapped in a moment, by the weight of a feather. It is to the second of these that the doctrine of Nazariteship pertains.