The following excellent rules for Scripture interpretation, are extracted from "A Discourse on the Nature and Subjects of Christian Baptism. By Moses Hemmenway, D. D., pastor of a church in Wells." Published in Philadelphia, in 1788, and written by a Paidobaptist, in defense of infant sprinkling. Had he pursued his own rules, they must have inevitably brought him to different conclusions [167] and inferences than those at which he has arrived, and which he has deduced; but, like too many others who are fine projectors, he has laid down excellent rules which in practice he has abandoned. This was the fault of the great philosopher Bacon. "Lord Bacon pointed out the method of true philosophizing; yet, in practice, he abandoned it, and his own physical investigations may be ranked among the most effectual specimens of that rash and unfounded theorism, which his own principles have banished from the schools of philosophy." For the sake of illustration, I quote the author's text,

      Matt. xxviii. 19, 20: Go ye therefore and teach [or disciple] all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you always, even unto the end of the world. Amen.

      1. The Scriptures are always to be understood in that sense of the words, which, taken in their connection, is most natural, plain, obvious and familiar to us, and those for whose instruction they were primarily designed. The literal sense is always to be preferred to a figurative one, unless there appear plain and good reasons to the contrary. For instance, though the word baptize in our text is sometimes taken in a figurative sense, for the giving of the Holy Spirit; yet as it literally and primarily signifies a washing in water, and this sense was most obvious and familiar to the Apostles, and is so to us, and the word commonly bears this sense in the New Testament, and there appears no incongruity with the context, or inconsistency with other parts of the Scripture, in understanding it thus in this place; we therefore conclude, that it is a literal and water baptism, that is here intended. On the contrary, when Christ tells his Apostles, "I am with you to the end of the world," we can not understand the words literally of his bodily presence. For, as the Apostles were to disperse into different and remote parts of the world, it was impossible that Christ should be always with them bodily. And besides, he was immediately to ascend to, and remain in heaven, till the end of the world. This must therefore be understood figuratively, of those gracious assistances which he would afford to them.

      2. The Scripture is the best and surest interpreter of Scripture, and if the meaning of any word or phrase seems doubtful, we must compare it with other places, where a like expression is used, or where the same subject is treated of perhaps in plainer language, and that interpretation is to be adhered to, which is most consonant to the general language and doctrine of the Scriptures themselves. Thus the word baptize, in our text, may be compared with, and explained by the words of the Apostle, in which he says, "That the church is sanctified by the washing of water with the word;" whence we are [168] to conclude that water baptism is a gospel ordinance; and that baptism signifies a washing.

      3. The Scriptures are to be understood as containing not only those truths which are expressly asserted, but also those which are plainly implied. For example, it is not expressly asserted in our text, that baptism is to be a standing ordinance in the church to the end of the world. But, then, as Christ has promised to be with his ministers in the execution of their commission to the end of the world; and as they were in this their commission instructed to baptize, as well as teach; it is a fair consequence, that the duties, as well as the encouragements contained in their commission, were to continue to the end of time; and so baptism is a standing ordinance. And that this is the true meaning, implied, though not expressed.

      4. That is the true sense of Scripture which best agrees with the original text. Though the Scriptures were written in Hebrew and Greek, by divine inspiration, yet they were not translated by divine inspiration. Some words are not exactly translated; and are to be corrected by the original. Our text, I think, is an example. This clause, "Go teach all nations," ought rather to be understood, "Go make, all nations disciples;" for so the Greek word properly signifies. To teach or indoctrinate is expressed by another word which we have in the latter verse of our text: "Teaching them to observe all things whatsoever I have commanded."

      5. That interpretation of Scripture is to be adhered to, which gives the best, aptest and most instructive sense to the words: unless it should appear that a different sense was intended. Thus, for example, I think it makes better sense to read our text according to the amendment proposed: "Go make all nations disciples; baptizing and teaching them," etc.; than to read it according to our translation, "Go teach all nations; baptizing them----teaching them;" where the repetition of the word "teach" seems needless and uninstructive.

      6. The practice of the primitive church, so far as it is known, is to be attended to, in case doubts should arise concerning the meaning and proper administration of gospel ordinances. The meaning of precept, is sometimes cleared and ascertained by authentic precedents. And we have no precedents which are so much to be regarded by us, as the practice of the church in its earliest and purest state; especially in the apostolic age. For example: in our text, baptism with water is not expressly mentioned; but we know that in the apostolic and primitive church, baptism with water was practiced: which seems to put the matter out of all reasonable doubt, that it is a water baptism that is here intended.

R. H.      

Source:

R. H. "Six Rules for Scripture Interpretation." The Millennial Harbinger 5 (October 1834): 487-488.

NOTE: Extracted from A Discourse on the Nature and Subjects of Christian Baptism by Moses Hemmenway (1745-1803). Philadelphia: Printed by Peter Stewart, 1788.

[MHA1 167-169]