Matthew Poole and continuators on 1 Corinthians 15:29

29 Else what shall they do which are baptized for the dead. If the dead rise not all, why are they then baptized for the dead? .

A very difficult Text, and variously expounded. The terms Baptize and Baptism signifie no more in their original and [illegible: 1 word] signification, than to wash, and a Washing. The washing of Pots and Cups in use amongst the Jews, is in the Greek ▪ The Baptisms of Pots and Cups; but the most usual acception of i[illegible: 1 letter] in Scripture, is to sig[illegible: 2 letters]fie one of the Sacraments of the [illegible: 1 word] Test[illegible: 2 letters]ent▪ that Sacred action, by which one is washed according to the Institution of Christ, In the Name of the Father, the Son, and the Holy Ghost. It is also Metaphorically used by our Saviour in the Gospels, Matt. 20.22, 23. Mark 10.39. Luke 12.50. to signifie a Suffering for the Name of Christ. And it is also used thus Metaphorically, to signifie the Action of the Holy Ghost in cleansing and renewing our hearts, Matt. 3. 11, 12. Ioh. 3.5. The last usage of the term is by no means applicable here. The Question is, Whether the Apostle meaneth here only, Why are men washed for the dead? Or why are men baptized religiously for the dead? Or why are men baptized with blood for the dead? For the Popish Notion, That Baptism here signifies any Religious Actions, as Fastings, and Prayers, and Penances for those that are in Purgatory, there is no such usage of the term in Scripture; for though in Scripture it signifies sometimes Sufferings from the hands of others, as in Matt. 20.22, 23. Mark 10.39. yet it no where signifies Penances, or such Sufferings as men impose upon themselves for the dead. Nor doth Paul here say, To what purpose do men baptize themselves, but why are they baptized for the dead? 1. Those that think the term here signifies washing, what shall they do, who are washed for the dead? tell us, That it being a custom in many Countries, for neatness and cleanliness, to wash dead bodies: the Primitive Christians used that Ceremony as a Religious Rite, and a testification of their Belief of the Resurrection. That such a custom was in use amongst Christians, is plain from Acts 9.37. but that they used it as a Religious Rite, or a testimony of their Faith in the Resurrection, appeareth not. And though it be [non-Latin text not transcribed], yet they say [non-Latin text not transcribed] is so used, Rom. 15.8. for the Truth of God, expounded by the next word, to confirm the Promises. 2. Those that think, that by baptizing in this Text, the Sacrament of Baptism is to be understood, give us more than one account. 1. Some say, That whereas they were wont in the Primitive Church, before they admitted persons into a full Communion with the Church, to keep them for some time under Catechism, in which time they were called Catechumeni; if such sell sick, and in danger of death, they baptized them; or if they dyed suddenly, they baptized some other for them, in testimony of their hope of the joyful Resurrection of such a person to Eternal life. Now admit this were an errour of practice in them, as to this Ordinance; yet if any such thing were in practice in this Church, the Argument of the Apostle was good against them. But how shall any such thing be made appear to us, That there was such an early corruption in this Church? Others say, That some believing the Resurrection, would upon their death-beds be baptized, in testimony of it, from whence they had the Name of Clinici. Others say, To be baptized for the dead ▪ signifieth to be baptized when they were dying, and so as good as dead. Mr. Calvin chuseth this sense; but the Question is, Whether the Greek Phrase [non-Latin text not transcribed] will bear it. Others tell us of a custom in use in the Primitive Church, to baptize persons over the Graves of the Martyrs, as a testimony of their Belief of the Resurrection. That there was anciently such a custom, I doubt not: And I believe that the custom with us in reading of Prayers over dead Bodies at the Grave, doth much more probably derive from this ancient-usage, than the Papists praying for the dead; but that there was any such custom so ancient as the Apostles times, I very much doubt. There are yet two other senses given of this difficulty Phrase, either of which seemeth to me much more probable than any of these. To the first we are led by the next verse, Or why are we in jeopardy every hour? Which inclineth many good Interpreters to think, that the Baptism here mentioned i[illegible: 1 letter]. That Baptism with Blood mentioned by our Saviour, Matt. [illegible: 1 letter]0▪ 22, 23 and so the sense is no more, than if there be no Resurrection of the dead, why do we dye daily? Why are we killed all the day long? For we do that in hope of a blessed Resurrection. The only Objections against this are, 1. That none but Christ himself useth the word in this sense, (which seemeth a light exception.) 2. That [non-Latin text not transcribed] is hardly capable of that sense; but yet our Learned Dr. Lightfoot brings parallels of such an usage of the Preposition out of the LXX. Others observe, that the Apostle, in this whole Chapter, is discoursing of the Resurrection of Believers unto life, and they are such dead alone, that he here speaketh of, for whom he saith any were baptized. Now it is plain from Scripture, that Baptism is a Seal of the Resurrection, signifying to Believers, that they shall be made partakers of the Death and Resurrection of Christ, (the Resurrection being strongly proved from Gods Covenant, of which Baptism is a Seal, Luke 20.37, 38:) and being so, it confirmed the Covenant, not only to the persons baptized, but to the whole Church, as well the Triumphant as the Militant part of it; as well with reference to those of it that were dead, as those that were living. So that so often as Baptism was administred in the Church, so often God repeated the Covenant made to his whole Church, that he was the God of Believers and of their Seed: So that all who to this day are baptized, are baptized for the dead, that is, for the confirmation of Gods Covenant to his whole Church, as well that part of it which is dead, as that part which is yet alive; and it testifieth, that those that sleep in Christ (although dead) yet live in the promise of the Resurrection, because God is their God, and he is not the God of the dead, but of the living, as our Saviour speaketh in Luke 20.38. In this variety amongst Learned men about the true sense of this place, I shall leave the Reader to his own judgment; although to me the two last seem to be most probable.