HKB
Assurance and the Commencement of the approaching Union between the Reason and the intelligible realities, the living and substantial truths, that are even in this life its most proper objects.
I have thus put the reader in possession of my own opinions respecting the narrative in Gen. ii. and iii. Εστιν ουν δη, ὡς εμοιγε δοκει, ἱερος μυθος, αληθεστατον και αρχαιτατον φιλοσοφημα, ευσεβεσι μεν σεβασμα, συνετοις τε φωναν· ες δε το παν ἑρμηνεως χατιζει. Or I might ask with Augustine, Why not both? Why not at once symbol and history? or rather how should it be otherwise? Must not of necessity the FIRST MAN be a SYMBOL of Mankind, in the fullest force of the word, Symbol, rightly defined--that is, a sign included in the idea, which it represents;--an actual part chosen to represent the whole, as a lip with a chin prominent is a symbol of man; or a lower form or species used as the representative of a higher in the same kind: thus Magnetism is the Symbol of Vegetation, and of the vegetative and reproductive power in animals; the Instinct of the ant-tribe, or the bee, is a symbol of the human understanding. And this definition of the word is of great practical importance, inasmuch as the symbolical is hereby distinguished toto genere from the allegoric and metaphorical. But, perhaps, parables, allegories, and allegorical or typical applications, are incompatible with inspired Scripture! The writings of St. Paul are sufficient proof of the contrary. Yet I readily acknowledge, that allegorical applications are one thing, and allegorical interpretation another: and that where there is no ground for supposing such a sense to have entered into the intent and purpose of the sacred penman, they are not to be commended. So far, indeed, am I from entertaining any predilection for them, or any favourable opinion of the Rabbinical commentators and traditionists, from whom the fashion was derived, that in carrying it as far as our own Church has carried it, I follow her judgment, not my own. But in the first place, I know but one other part of the Scriptures not universally held to be parabolical, which, not without the sanction of great authorities, I am disposed to regard as an Apologue or Parable, namely, the book of Jonah; the reasons for believing the Jewish nation collectively to be therein impersonated, seeming to me unanswerable. Secondly, as to the Chapters now in question--that such interpretation is at least tolerated by our Church, I have the word of one of her most zealous champions. And lastly it is my deliberate and conscientious conviction, that the proofs of such having been the intention of the inspired writer or compiler of the book of Genesis, lie on the face of the narrative itself.
[108] Rom. v. 14. Who were they, who had not sinned after the similitude of Adam's transgression; and over whom, notwithstanding, death reigned?
[109] Slightly altered from Jeremy Taylor's 'Deus Justificatus; or a Vindication of the Glory of the Divine Attributes in the Question of Original Sin, Against the Presbyterian way of Understanding it.' See Heber's edition of Taylor's works, 1822, v. ix. pp. 315-16.--ED.