A Dissertation UPON WATER-BAPTISM.  Non in Verbis Scriptuarum esse Evangelum, said in sensu; non in superficie, se●d in Medulla; non in Sermonum Foliis, se●● in Radice Rationis. 
LONDON, Printed and Sold by T. soul, in White-hart-Court in Gracious-street, and at the Bible in Leaden-hall-street, near the Market, 1700.   

A Dissertation UPON Water-Baptism.  
The TEXTS.  
GO ye therefore and Teach all Nations, 
Matth. 28.19.  Baptizing( or Diping) them into the Name of the Father, Son, and Holy Ghost.  
That they should not depart from Jerusalem, 
Acts 1.4, 5.  but wait for the Promise of the Father, which, says he, ye have heard of me: For John truly Baptized with Water, but ye shall be Baptized with the Holy Ghost, not many days hence.  
Can any Man forbid Water, 
Acts 10.47.  that these should not be Baptized, which have received the Holy Ghost, as well as we?  
And as I began to speak, 
Acts 11.15, 16.  the Holy Ghost fell on them, as on us at the beginning: Then remembered I the Word of the Lord, how that he said, John indeed Baptized with Water, but ye shall be Baptized with the Holy Ghost.  
Paul Circumcised Timothy, 
Acts 16.3.  because of the Jews, which were in those Quarters.  
I thank God that I Baptized none of you, 
1 Cor. 14.15, 16, 17.  but Crispus and Gaius, lest any Man should say, that I Baptized in my Own Name: And I also Baptized the household of Stephanus: Besides I know not whether I Baptized any other: For Christ sent me not to Baptize, but to Preach the Gospel.  
But we have the Mind of Christ. 
1 Cor. 2.16. 1 Cor. 9.19, 20, 21, 22.   
Tho' I be free, yet have I made myself Servant unto all, that I might gain the more: Unto the Jews, I became as a Jew, that I might gain the Jews: To them that are under the Law, as under the Law, that I might gain them that are under the Law: To them that are without Law, as without Law— that I might gain them that are without Law, To the Weak, I became Weak, that I might gain the Weak: I am made all things to all Men, that I might by all means save some.  
For by One Spirit, 
1 Cor. 12.13.  we are Baptized into One Body, whether we be Jews or Gentiles, whether we be Bond or Free; and have been all made to drink into One Spirit.  
For I suppose I was not a whit behind the very Chiefest Apostles. 
2 Cor. 11.5, 22.23.  Are they Hebrews? So am I. Are they the Seed of Abraham? So am I. Are they Ministers of Christ? I am more.  
For in nothing am I behind the very Chiefest Apostles. 
2 Cor. 12.11. Gal. 2.18.   
If I build again the things which I destroyed, I make myself a Transgressor.  
Having abolished in his Flesh the Enmity, even, the Law of Commandments, 
Eph. 2.15.  contained in Ordinances, for to make in himself, of twain, One new Man, so making Peace.  
There is One Body, and One Spirit, 
Eph. 4.4.5, 6.  even One hope of your Calling; One Lord, One Faith, One Baptism; One God and Father of all, who is above all, and thro' all, and in you oll.  
Blotting out the Hand-writing of Ordinances, 
Col. 2.14, 20, 21, 22.  which was against us, which was contrary unto us, and took it out of the Way, Nailing it to his across. Wherefore, if you be Dead with Christ, from the Rudiments of the World; Why, as living in the World, are ye subject to Ordinances? Touch not, taste not, handle not; which are all to perish with the using, after the Commandments and Doctrines of Men? Which things have indeed a show of Wisdom, in Will-Worship, Humility, &c.  
The like unto which Figure, 
1 Pet. 3.21.  even Baptism doth also now save us; not the putting away the filth of the Flesh, but the Answer of a good Conscience towards God, by the Resurrection of Jesus Christ.   

A Dissertation UPON Water-Baptism.  
I. THAT Matth. 28.19. Go ye therefore and Teach all Nations, Baptizing( or Dipping) them into the Name of the Father, Son and Holy Ghost, contains no Institution of Baptizing with Water; but only a singular Commission to the Eleven Apostles, and that with them it ended. There is a great deal of Difference between an Institution, and a Commission: The first is of a General Import, and includes all the Orders of the Persons included in it, thro' all Successions of Times. Whereas, a Commission is only a Special Order, to some particular Persons, and ends at some special period of Time, according to the Will of him who Gives or Grants it; but at farthest, if not revoked, never goes beyond the term of Life. This clearly appears from the Words of the Apostle Paul, 1 Cor. 1.14, and 17. who says, He was not sent to Baptize, but to Preach the Gospel; by which it appears, that not being included in the Admonition of Matth. 28.19. That it was no Institution to descend to the Successors of the Apostles, but only a singular Commission to them, for some Special Purpose and Intention of the Holy Ghost, and that with them it ended; for that it did not descend, nor was continued to the thirteenth Apostle, that great Apostle Paul.  
II. The Reason I render for this, is, Because if it had been a real Institution of the Ordinance of Baptism to the whole Church of God, and to the Successors of the Apostles, that then it would have included in it the Thirteenth Apostle, even that great Apostle Paul. But he declares, in 1 Cor. 1.14, 15, 16, 17. That he was not sent to Baptize, but to Preach the Gospel; and he thanks God that he had Bapzed no more than Crispus and Gaius, and the household of Stephanus; besides whom, he knew not, whether he had Baptized any more. If he was included in the Admonition of Matth. 28.19. then he was sent to Baptize, as well as to Preach the Gospel, and so prevaricated, and seems to speak that which was not true: But if he was not included in it, as his own words, I think, do sufficiently inculcate; then it is as clear as the Day, that the Admonition was no Institution of the Ordinance of Baptism, nor included in it, any of the Successors of the Apostle, no, not those that immediately followed them; but was only a Commission to the Eleven, which ended with their Service.  
III. Moreover, If Baptism with Water had been an Ordinance of Jesus Christ, then the Apostle Paul ought not to have declined the Use of it, but to have established it, to all its Intentions and Purposes: But he is so far from that, that having Baptized some few Persons, he absoutely gives it over, and thanks God, that he had Baptized no more. If you object, that That was by reason of the abuse of the Ordinance, so called, and the ill use which some made of it, as setting up for Heads of Factions, and Parties, &c. I say, This is so far from being an Objection, that it on the contrary establishes Our judgement: For the Apostle in this Case, ought not to have rejected, and bid a farewell to the Ordinance, but rather Corrected the Error in administering it, confirmed them in the Use of it, and continued the practise thereof; whereas it is clear, that he did the just contrary. And if he had ever done or practised it afterwards, he had then plainly been faulty against his own Rule, in Gal. 2.18. where he says, If I build again the things which I destroyed, I make myself a Transgressor.  
IV. If it is objected, That then the Apostle must Baptize without any Authority, and so be an ill Example, which in so great a Man as he was, might be esteemed almost Criminal, and going beyond his Commission; which for the Honour of his Apostleship, none ought to think. To this I Answer, That he knew his Freedom and Liberty in the Lord: That where any Rite or Ceremony was of Service to Christ, he could use it; and when it might become unserviceable, disuse it again: And so, tho' he declared, that if they were Circumcised, Christ should profit them nothing; yet when he found it of use, he could Circumcise Timothy, Acts 16.3. And this, because of the Jews, which were in those Quarters; viz. because of their Weakness, that he might not drive them off from Christ: And yet I hope, that no Man will imagine, that Paul was sent to Circumcise. But all this was to show, that tho' he was Free, 1 Cor. 9.19, 20, 21, 22. yet he made himself Servant unto all, that he might gain the more: To the Jews, he became a Jew; to them under the Law, as under the Law; to them without Law, as without Law, that he might gain some of each: And therefore in Condescension to their Weakness, he became Weak with the Weak, that he might gain the Weak, &c.  
V. Now if the Apostle Paul could not pretend to a Commission or Power to Baptize with Water, as not being included in the Commission of Matth. 28.19. It is manifest, that no other, pretending to be a Minister of Jesus Christ, can pretend to the same: If he does, he ought to show some extraordinary Demonstration, that he has received such a special Authority for the practise and Use thereof: If he does not, Why may I not call it, with the Apostle Paul, Col. 2.22. a show of Wisdom in Will-Worship, Humility,& c? If so great a Man, as the Apostle Paul, would not pretend to such an Authority from the Commission in Matth. 28.19. I can never believe, that any of those who came after the Apostles, much less of our inferior Priests, have such an Authority delegated to them from Christ, unless they confirm such their Delegation by Miracles.  
VI. You may Query then, Did the Apostle Paul deny Baptism? I Answer, No: He owned the Baptism of Christ, and preached it up, and that it is but One, Eph. 4.4, 5, 6. There is One Body, and One Spirit, even as ye are called in One Hope of your Calling; One Lord, One Faith, One Baptism, One God and Father of all, who is above all, and through all, and in you all: So that you see, that as he will have but One Body, One Spirit, One Hope, One Lord, One Faith, One God, so he will have but One Baptism: And since he will have but One Baptism, conformable to all the other Things, let us inquire what this Baptism must be. It cannot be that of Water, for that he has declined, and also disused: And in 1 Cor. 1.14, 15, 16, 17. tells us plainly, That he was not sent to Baptize, i.e. with Water, but to Preach the Gospel; and thanks God that he had Baptized so few Persons as he had done. You may then ask, What is the Baptism which this great Apostle owns, or would Inculcate and pled for? I answer, That as he would have but One, so that One Baptism is the Baptism of the Spirit, as he himself declares, 1 Cor. 12.13. For by One Spirit( says he) We are Baptized into One Body, whether We be Jews or Gentiles, whether We be Bond or Free; and have been all made to Drink into One Spirit. By Drinking into One Spirit, I understand an Immerging or Dipping into that Spirit, in the Love of it: By the Word Body, I understand the Universal Church of Christ, the Congregation of the Faithful; into which Body or Congregation, both Jews and Gentiles, Bond and Free, are brought and incorporated, by this Apostolical and Spiritual Baptism, and by no other means.  
VII. That this Spiritual Baptism is the Only Baptism of Christ, we prove from Acts 1.4, 5. Where Christ himself advices the Apostles, That they should not depart from Jerusalem, but wait for the Promise of the Father, which, saith he, ye have heard of me: For John truly Baptized with Water; but ye shall be Baptized with the Holy Ghost— By which it plainly appears, that the Baptism of Water, was truly, and only, John's Baptism; and that the Baptism of Christ, was only that of the Spirit. This is evidently proved in the Succeeding Practices of the Apostles, even by that of Peter, who was the greatest Man of the Apostles in the Water-Baptism: For says Peter, Acts 11.15, 16. And as I began to speak, the Holy Ghost fell on them, as on us at the beginning: Then( says he) remembered I the Word of the Lord; how that he said, John indeed Baptized with Water, but ye shall be Baptized with the Holy Ghost. How clear a Demonstration is this!  
VIII. If any one shall Object, That this same Apostle Peter, did yet afterward Baptize with Water, those very numerical Persons, who had before received the Holy Ghost, as appears in Acts 10.47, 48. To this We Answer, That no doubt the Apostle Peter knew, as well as Paul, how to condescend to the present Weakness of his People, and therefore he did it by way of Query, Can any Man( says he) forbid Water, that these should not be Baptized, which have received the Holy Ghost as well as We? By which Query, it evidently appears, that there was at that time, even in those early days, some Dispute concerning the Ceremony of Water-Baptism: And when he comes in Acts 11.15, 16. to make a Repetition of the same thing again, he only reminds them of the Baptism of the Holy Ghost, as being the only and material thing, and leaves out( not so much as in the least mentioning of it) the Baptism with Water: But calling more especially to mind the Saying of our Lord, inculcates to them, That Baptism with Water, was only John's Baptism.  
IX. And who can deny, that this very Action of the Apostle Peter, being done by him among the Gentiles, might be one of those things, for which the Apostle Paul reproved him, and withstood him to his Face? Gal. 2.11. Baptism with Water being an Ordinance of John's, and Used among the Jews: Whereas here he practised it among and upon the Gentiles: And why( says Paul in Gal. 2.14.) did he permit the Gentiles to do as do the Jews? But this mighty Apostle Peter, writing afterwards to the Gentiles, came to teach them another Lesson, and tells them in plain Words, what the true Baptism is, 1 Pet. 3.21. The like unto which Figure( speaking of the Drowning of the World in the Days of Noah) even Baptism doth also now save us; not the putting away the filth of the Flesh( which External Water does) but the Answer of a good Conscience towards God, by the Resurrection of Jesus Christ. He calls Water, or the Drowning of the World by Water, the Type or Figure, to which the true Baptism, viz. The Answer of a good Conscience towards God, does Answer; and tells us, that it saves us; which all the Baptisms with Water can never do; for how many Thousands, yea how many Millions have submitted to that, and have perished? So that we may say, as the Apostle Paul did, concerning Circumcision, Gal. 6.15. That in Christ Jesus as neither Circumcision nor Uncircumcision availeth any thing, but a New Creature; So, neither does being Baptized with Water, nor being unbaptised with Water, avail any thing, but good Works unto Holiness of Life.  
X. Moreover, he who was the principal Administrator of Water-Baptism, was John the Baptist, and yet he himself came to see the Declension and End thereof, from the prophetic sight of what was afterwards to come; the Lamb of God being revealed to him, as he was to other Prophets, and that he himself was but the Fore-runner of the Messiah, which was the Christ, of whose Kingdom there should be end: And therefore he thus declared of himself, and of his Baptism; Matth. 3.11. speaking of Jesus, he said, I indeed Baptize you with Water unto Repentance; but he that cometh after me, is mightier than I, whose Shoes I am not worthy to bear, he shall Baptize you with the Holy Ghost and with Fire. And John 3.30.( says John) He must Increase, but I must Decrease. By this I understand, that the Administration of John, which was Water-Baptism, he fore-saw by the Spirit, should Decline, Decrease, and Pass away; in the room of which, he fore-saw likewise, by the same Spirit of prophesy, that the Administration of Christ should Come, Increase, and take Place, through all Ages, which was the Baptism of the Spirit.  
XI. If it is objected, That Christ and his Disciples Baptized with Water. To this I Answer: That Christ himself Baptized none, though his Disciples did: But the Obligation he was Born under, was, to fulfil the Law, for he was Born under the Law, and therefore he could not dispense with the breaking or rejecting of it; no not in his own Person, without becoming a Transgressor, and so would have ●ustly lain Obnoxious to the Punishment of it: But he was so far from it, that he  told the People, That the Scribes and Pharisees sat in Moses Seat; and said to them, Do what they say, but not as they do, Matth. 23.2, 3. He also declared, that He came not to break the Law or the Prophets, but to fulfil them, and that not one jot or tittle of the Law should pass away, till all should be fulfilled, Matth. 5.17, 18. Now whether Baptism with Water was an Ordinance of Moses( as the Jews in their Traditions affirm) or not, it matters not much, tho' there were divers Baptisms under the Law, as the Apostle to the Hebrews witnesses, {αβγδ}. Solumodò in Cibis,& potibus,& variis Baptismatibus,& justitiis Carnis, usque ad tempus correctionis impositis; Which stood only in Meats and Drinks, and divers Baptisms, and Carnal Ordinances, imposed on them till the time of Reformation, Heb. 9.10. However, as John Baptist was Born under the Law, if his Water-Baptism was Noval, and a peculiar Administration, of which he was to be the chief and principal Minister; yet it was an Administration under the Law, and he was the Minister, who was appointed to prepare the way to the Coming of the Messiah, as the Prophets foretold, Isa. 40.3. Mal. 4.5. Matth. 11.10. Mark 1.2. Luke 1.76.& 3.4.& 7.27. And if so, it was reasonable that Christ himself should submit to it, as he did to all the rest of the mosaic Ordinances, and in especial to that of the Passover; and he himself gives the reason for it, Matth. 3.15. For thus it becomes us to fulfil all Righteousness; there being a Righteousness of the Law to be performed, by every One that was Born under it, till he was offered up, who was to put a period to it; and therefore it is to be observed, that our Lord never spake any thing against any of the Ordinances, Rites or Ceremonies of Moses, whilst he lived upon Earth; nor any other who had an Administration under the Law( as John Baptist had) but himself obediently submited his own Person to the yoke thereof: And so John's Water-Baptism being an Administration and Ordinance under the Law, and John being the chief Minister of it, it behoved him who was Born under the Law( as was Christ our Lord) to submit to it, and to receive it even by the Administration of John.  
XII. It is also to be observed, That in those days, wherein the Holy Apostles of our Lord and Saviour Jesus Christ preached the Gospel, all the then Religious People in the World, were under either the economy of Moses, or the Administration of John the Baptist; and therefore the Wisdom of God saw it necessary, that the Ministers of this New Religion, in their Promulgation of his New Law, which was the Gospel, or the Message of Peace and Salvation to all Mankind, Should condescend for some time to the Ignorances, Weaknesses and Prejudices of the then Religious World, least taking a false Scent, they should have spurned at those Ambassadors of Heaven, accounting them as Irreligious and Profane, in persuading to forsake at once, both the Religious Worship of Moses, Instituted by God himself, and the Exemplary Piety of John the Baptist, who called them by Baptism to an Immediate Repentance and Amendment of Life; by which occasion they might have come to Blaspheme, and to be utterly driven off from Christ: To prevent all which, the Wisdom of God saw it necessary to continue for some time, some of those Rites, Ceremonies and Ordinances, to which the People were so extremely Wedded; and afterwards as they were brought to believe in Christ, and became strong in the Faith, their Eyes being opened to see into the Mystery of Christ's Death and Resurrection; the Apostles of our Lord declined the use of many of those things; and by a gradual disuse off them, came at length to leave them off, as plainly appears by what the Apostle Paul has said upon this subject, Eph. 2.15. and Col. 2.14, 20, 22. concerning which, we shall speak more fully in what follows.  
XII. In the next place, Let us consider how great a Man this Apostle Paul was. I. He was called immediately by Christ from Heaven, Acts 9.4, 5, 6. II. He tells us, in 1 Cor. 2.16. That he had the Mind of Christ: And therefore in disusing and rejecting Water-Baptism, in Cor. 1.14, ad 17. It is not to be doubted, but that he fully acted according to the Mind of his Master, whose faithful Servant he always approved himself to be. III. He farther tells us, in 2 Cor. 11.5, 22, 23. That he was not a Whit behind the very chiefest Apostles; Are they Hebrews? So( says he) am I: Are they the Seed of Abraham? So am I: Are they the Ministers of Christ? I am more. IV. He affirms also, in 2 Cor. 12.11. That in nothing he was behind the very chiefest Apostles. So that he did not account his wanting a Commission or Authority to Baptize with Water, any abatement or lessening of the Power or Honour of his Ministerial Function; but even Vies, in the want of that, with the very chiefest of them; and tells us, in 1 Cor. 2.4, 7, 10. That his Preaching was not with enticing Words of Man's Wisdom, but in demonstration of the Spirit, and of Power: He spake the Wisdom of God in a Mystery, even the hidden Wisdom, which God ordained, before the World, unto our Glory, and which God had revealed unto him by his Spirit. If then this Man was so great an Apostle, and of so much Reputation both with God and Man, Why should we not adhere to his judgement, and follow his practise in this pretended Ceremony, rather than to a Succession of Ignorant and Mercenary Priests? Who, as the best of them cannot pretend to his Call, Ordination, nor Gifts, are as much unworthy to wait upon him, to bring his Cloak, which he left at Troas, and his Books and Parchments after him.  
XIV. But to proceed, This great Apostle, almost every where declares himself against Ordinances, Rites and Ceremonies; yea, tho' they had a seeming show of Sanctity in them, a show of Wisdom in Will-Worship, Humility, Mortification, &c. in Eph. 2.15. he says, Having abolished in his Flesh, the Enmity, even the Law of Commandments, contained in Ordinances; he made in himself, of twain, One New Man, so making Peace. That is, Christ by his coming in the Flesh, and offering himself up for us, so fulfilled the Law, as to put a period to all the Rites and Ceremonial Worship of it, and abolished the Law of Commandments contained in Ordinances, and so thereby established his Gospel-Worship; which was a Worship only in Spirit and in Truth, as himself has said, John 4.23, 24. But the Hour comes, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth; For the Father seeketh such to Worship him: God is a Spirit, and they that Worship him, must Worship him in Spirit, and in Truth. And this Spiritual Worship seems to be the Only acceptable Worship, seeing the Apostle has plainly  told us, 2 Cor. 5.5. That God has given unto us the Earnest of the Spirit. And 1 Cor. 12.7, and 13. The Manifestation of the Spirit is given to every one to profit withall: For to one is given, by the Spirit, the Word of Wisdom: To another, the Word of Knowledge, by the same Spirit: To another, the Gift of Healing, by the same Spirit: To another, the working of Miracles: To another, prophecy: To another, the discerning of Spirits: To another, divers kinds of Tongues: To another, the Interpretation of Tongues: Now all these things works that one and the self-same Spirit, dividing to every Man severally as it will: For by one Spirit we are all baptized into one Body.  
XV. But to this purpose the Apostle speaks yet more fully in Col. 2.14, 20, 21, 22. where speaking of Christ Jesus, he says, Blotting out the Hand-writing of Ordinances, which was against us, which was contrary unto us, He took it out of the Way, Nailing it to his across. Wherefore, if you be Dead with Christ, from the Rudiments of the World; Why, as living in the World, are ye subject to Ordinances? Touch not, taste not, handle not; which are all to perish with the using, after the Commandments and Doctrines of Men? Which things have indeed a show of Wisdom, in Will-Worship, Humility, neglecting of the Body, and not in any honour to the satisfying of the Flesh. This great Man could hardly speak any thing of Rites and Ceremonies, without inveighing against them; speaking in Phil. 3.3. of Circumcision, he saith, We are the Circumcision, who Worship God in Spirit, and rejoice in Christ Jesus, and have no Confidence in the Flesh. He who Worships God in the Spirit, he is of the Circumcision, though he was never Circumcised in the Fore-skin of his Flesh: And so we may in like manner say of Baptism, He who Worships God in Spirit, is of the true Baptism, tho' he was never Baptized with Water, for he has no confidence in those works of the Flesh. The Rites and Ceremonies of the Law were a Burden, and such a Burden, as says Peter, Acts 15.10. Neither our Fathers nor we were able to bear; And can we believe that Christ came to take away, and ease us of those, and then again to burden us with others? But I know the Objection which is usually brought against this place of the Colossians, viz. That he here speaks of the abolishing of the mosaic or Legal Ceremonies and Ordinances; and not of Gospel Ceremonies and Ordinances. To this we Answer, The Colossians were Gentiles, of the Heathen Religion, and not Jews; and therefore this Discourse could not be addressed to them, as of the Jewish Religion, and so could not have that exact refference, as to Jewish Rites and Ordinances: But suppose it was directed as against Jewish Rites and Ordinances, it stands us in no less stead against Baptism, and some other Ordinances of the Christian Church. For in the first place you must then grant, That hereby the whole economy of the Jewish Church, relating to Rites, Ceremonies and Ordinances, are here abolished and taken quiter away. Secondly, That if any of those Rites were either retained or used by the Apostles, or their Followers, or any ways brought into the Christian Church, yet they were voided in themselves, abolished by the Death of Christ, and not to be continued; but were only introduced for a season, in condescension to the Jews, and to the Ignorances, Prejudices and Weaknesses of the then Religious World, and are only so to be considered, viz. That they might not be driven off from Christ.  
XVI. From this place of Scripture then we observe, 1. That this Discourse was directed against certain Ceremonies and Ordinances used and practised in the Christian Church of the Colossians; and this is manifest because the Epistle itself is directed and addressed to that particular Church. 2. That the Ceremonies and Ordinances were such as were Inculcated by these three Propositions, Touch not, taste not, handle not: These three things had a relalation to Ordinances, for they are a consequence to these Words, Why, as living in the World, are ye Subject to Ordinances? 3. These Ordinances, be they what they will, were such as were used in a Religious way of Worship, because, says the Apostle in the following verse, They had indeed a show of Wisdom in Will-Worship, Humility, Mortification, &c. And why a show of Wisdom? Because of the Piety pretended to be in them, leading to Humility, Mortification, viz. a neglecting of the Body, without any honour as to the Satisfying of the Flesh; which, in my Opinion, is a great degree of Mortification: And why in Will-Worship? Because they were after the Commandments and Doctrines of Men; and used as a part of their Religious Worship and Devotion: But now let these be what they will, Christ Jesus our Lord has nailed them to his across, viz. despoiled them, abolished, and utterly undone them for ever.  
XVII. The next thing which we are to inquire into, is, What these Ordinances were, which being yet used or retained in the Churches of Christ, were thus abolished? Truly this is to be understood or learned from these words, Touch not, taste not, handle not: And in considering of them, we must consider what they are Inferences from, that we may find out their Root. Now in thinking upon this, it is manifest, that for the reasons afore-mentioned, of Ignorance, Weakness and Prejudice, the Apostles had condescended to some Jewish Rites, which had their prevalence under the Law, as those of Baptism with Water, The Passover, and The Imposition or laying on of Hands. That Baptism was a Jewish Rite, is evident from Scripture; the Apostle to the Hebrews, Heb. 9.10. tells us, that that there were divers Baptisms which were imposed upon them until the time of Reformation. And it seems to me that John's Baptism was only a revival of some One of those, which by disusing was become obsolete, but however, whether it was so or not, John's Baptism was a Ceremony under the Law, because Christ was not yet offered up. The Passoveer was another Ordinance, which by condescension came into the Church, whence came the Eating and Drinking in remembrance of Christ; and because Christ did this in obedience to the Law, to fulfil the Righteousness of it, and that at his last Supper; therefore, for the Weakness of some, it was admitted, and in after-times called The Lord's Supper, of which we have not time to speak in this place. The Imposition or Laying on of hands, was another Jewish Ceremony derived from Moses, and without doubt practised in the Jewish Church, when they choose the Members of their Sanhedrim. The Spirit of Wisdom was given to Joshua, by the laying on of the hads of Moses upon him; Deut. 34.9. And Joshua the Son of Nun was full of the Spirit of Wisdom, for Moses had laid his hands upon him. Israel also stretched out his hands, and laid them upon the Heads of Joseph's Children, Ephraim and Mannasseth, in blessing them, Gen. 48.14. And in like manner the Holy Ghost was given by the laying on the hands of the Apostles, Acts 6.6.& 8.18.& 9.17. 2 Tim. 1.6. This Mosaic Ceremony was indulged to the Apostles, who had thereby the Power to give the Holy Ghost; but with them that Gift ceased; and when that ceased, the Apostle, through the Wisdom which was given to him( having also the Mind of Christ) thought fit that the Ceremony should also cease: Therefore, when he said, Touch not, it had respect to Water-Baptism, that he would have them to be so far from Dipping in the Water, i.e. being Baptized with it, that he would not have them so much as to touch it. When he said, Taste not, it had respect to the Passover, which in our day they call The Lord's Supper; being a more Jewish Rite brought into the Christian Church, from our Lord's eating it, which he was obliged to do( being Born under the Law) upon the pains of Disobedience. This the Apostle was so far from having to be continued or eaten, that he would not have them so much as to Taste it. When he said Handle not, without doubt it had respect to that mosaic or Jewish Rite, of Imposition or Laying on of Hands: For though it was Proper, Just, and a Duty in them; the Apostles of our Lord, who had the Gift of the Holy Ghost; yet to those in after-times, who should not have that Gift, it would be only a piece of Mockery, or Pageantry at best: And therefore foreseing by the Spirit of prophesy, either that the apostasy from that Spirit and Power should come in, and over-run the World; or that the Gift should cease in their Persons, the Apostle fore-warned them there of, and persuaded its disuse, in these words, Hand not, or as it is in our Translation, Handle not.  
XVIII. This Explication of Touch not, taste not, handle not, seems to me to be the natural Sense of the words; if it be not, it is very doubtful what the meaning of them can be: Without doubt they referred to such a number, or at least to three Rites, Ceremonies or Ordinances, then brought in by the Teachers, into the Christian-Church; and if so, these Ordinances were Originally either Jewish, or Christian Rites: But let them be which they will, the Spirit and Power in the Administrators ceasing, the Apostle was for having the Rites or Ordinances themselves to cease; and therefore here, in the aforegoing Text, explodes them to the last degree. I know it must be left to every individual Man's thoughts, to be satisfied in himself, what three several Ordinances, those three several Propositions must relate to; as to my own particular, I have pondered it in my Mind for a long time, without a Spirit of Prejudice, but with a sincere desire of being satisfied concerning the same; but cannot after a very long season of consideration, and all my thinking of it, find any Ceremonies to which those three Propositions so naturally refer, as to Water-Baptism, The Supper, and Imposition of Hands: If any Man can show me something more Probable and Rational, I shall be glad to receive it. I suppose myself to be a Rational Man, and therefore would no more impose upon another's Understanding, than I would be imposed upon; but must declare, If what I have said here, be not the apostles sense, That I am totally Ignorant of it: Thus much I thought good to say concerning Water-Baptism, which I have leveled to the meanest Apprehension; and I hope by what is here spoken, have Elucidated the matter, to a full understanding of the Truth, which I pray the God and Father of Our Lord Jesus Christ, to make as beneficial to others, as it has been satisfactory to myself. If it profits the unprejudiced Seeker after Truth, I have my design; if not, I have cast my Bread upon the Waters, which after many Days I hope I shall find again.  
FINIS.