CAIN, ABEL AND SETH
CAIN'S WIFE AND THE CITY OF ENOCH

By Rev. Abiel Silver

"And Cain knew his wife; and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch."  (Gen. 4:17)

Perhaps there is no passage in the Holy Word, which has caused more surprise, or been more fruitful of skepticism and cavil, than that of the text. Commentators have puzzled their brains over it for naught. Volumes have been written upon it to no purpose. The question still remains to be asked, by millions, Where did Cain get his wife? or who was she? And well may the candid searcher after truth ask these questions, if he looks only to this literal history for an answer. For the letter alone clearly and definitely teaches, that the human family, at that time, consisted of Adam and Eve, and their son Cain. There is no account of any more births than Cain and Abel. Who, then, could Cain have married? and who built the city of Enoch? And yet, it appears that Cain was afraid, lest every one that should find him would slay him.

Dr. Adam Clarke thinks that Adam and Eve, at this time, could have had over a thousand descendants. But it is very strange, if Adam and Eve had been populating the world, that the history should mention the names of no daughters, and of only two sons: and should mention them in such a way as, to incline the reader to believe that these two children were all they had then had. For, with all the suggestions of Dr. Clarke and others, Eve still declares that her son Seth, who was not born until after Cain had built his city, was the successor of Abel and, to all appearance, the third child. For she said, at his birth, "God hath appointed me another seed instead of Abel, whom Cain slew."

But why should we talk of these strange things of the letter, when the science of correspondences removes the mystery and opens, to the Biblical scholar, a new field of thought; and either closes the mouth of the skeptic, by rational and irrefutable argument, or opens it afresh with songs of praise and thanksgiving to God, for the glorious truths of His Holy Word. For the letter of the history was given solely for the sake of the spiritual sense: and when it was written it was understood; and men read therein only a history of mental things. But, it may be asked, how so deep and obscure a science as that of correspondences could have been understood, at so early an age of the world? We answer: when this science was first known by man, it did not require labor and study to learn and understand it, as it now does.

When the human mind was in the image and likeness of God, it saw things in the light of the divine mind. Its thoughts were in the divine current. The divine goods and truths flowed into it; and it looked down synthetically from causes to effects; and it consequently understood analogy. Man saw and acted almost instinctively, as a bird builds its nest, or a bee, its cells. He therefore understood the relation between mind and matter; but not in his own wisdom. Yet, from his having a selfhood, and being free and rational, it appeared to him as though he saw and acted from his own wisdom and power. Still he was capable of understanding that God was all in all, and he was not obliged to fall. But as he fell into sin, and became natural in his thoughts and feelings, he gradually lost his high position and his spirituality, until he finally became entirely natural and selfish. In this downward process, the law of analogy became a mere matter of the memory, and the correspondences were no longer understood. And then, as the people had lost the true light of that science, and as their memory, without that light, was unstable, the correspondences, as a matter of course, became corrupted, and were gradually lost sight of; and the science became involved in darkness.

But, for a long time, the wise and learned retained that science. And it was their custom and delight to compose fables and imaginary histories of natural things and events, in consecutive order, for the purpose of describing, by analogy, certain mental progressions and developments, or changes and movements of the thoughts and feelings. In this way, the development of a human mind, in all its various and minute changes, from infancy to old age, could be accurately recorded by composing, from day to day, a history of the production, growth and changes of natural things, carefully adapting the history to the mental facts, by correspondences, as they occurred. The first eleven chapters of Genesis, or to the call of Abram, are of this class of writings. They are pure analogy, in composed history, given by our heavenly Father solely for the sake of the internal sense.

The real history of natural things and events commences with the call of Abram. But this history has also an internal sense the same as the other: and many things are there said solely for the sake of the spiritual sense, and which did not outwardly take place. Biblical critics have generally believed in the literal sense, after the call of Abram: but the history, before that time, has been considered, by some of the wise men of all ages, to contain only a hidden sense, and that the literal meaning was not to be regarded as teaching natural events; but merely a vessel containing divine wisdom within it. Origen says, "Who is so weak as to think that God planted a garden, like a husbandman, and in it a tree of life, to be tasted by corporeal teeth: or that the knowledge of good and evil was to be acquired by eating of another tree? And as to God's walking in the garden and man hiding himself from Him among the trees, no man can doubt that these things are to be taken figuratively and not literally." Thus speaks Origen.

That portion of the Bible before the call of Abram is much older than the rest, and belonged to the purely hieroglyphic age. It was a part of a more ancient Divine Word, to a more ancient people. It was transcribed by Moses, by divine direction, and placed at the beginning of the Divine Word, as the proper introduction, directing us back to the very beginning of the creation of anything and everything; and embracing creation during all time. Thus, in tracing back sacred history, we are lost in hieroglyphics when we reach the call of Abram. The letter is no longer reasonable, nor in harmony with the truths of natural science.

But it is not in sacred history alone, that we are so lost. We are equally lost in following back profane history. What do we know of the world's history during the fabulous and heroic ages? Cast your eye back before the founding of Rome and you are swallowed up in myths. Go back only 800 years before Christ, and you want an interpreter before you can understand the records of that day. Who were the ancestors of Romulus? History declares that he was brought up in the woods and fed by a wolf. Is this the origin of the founder of Rome, the mistress of the world? Were the woods his native place? And were his companions wolves? The truth is, profane history is here merged in the fogs of fable and symbol; and no man of this age can read that history.

If we knew what the historian meant by woods and wolves, we might tell something of the character of the early associates of Romulus. These things are true correspondences. We know that woods denote a wild uncultivated state of the mind, and wolf, something of the affections; and from the quality and habits of this animal, we might know something of the character of the parents and companions of Romulus, if the knowledge and judgment of the historian were reliable:  but here profane history is swallowed up in mythological mysteries. The science of correspondences had become so perverted and adulterated, at that age, that the true meaning of the writings of that day can never be known; but still that Oriental literature contains much more wisdom than is attributed to it. If the ideas were expressed in pure correspondences, they could now be read by the restored law of analogy. But being clothed in the corruptions of that science, much valuable information must be for ever lost to the world.

Now, to find the truth of the text, and of the subject before us, we must bear in mind that the Holy Word, from beginning to end, in its spiritual sense, is a history of the creation and decline of the church, or, in other words, of order and disorder in the human mind; and that this ancient portion of the Word, down to the call of Abram has only the spiritual sense that can teach wisdom. And therefore, by Adam and Eve, Cain, Abel and Seth, as well as all other things mentioned, are meant only principles of the mind, and not persons and things.

Now, the church is composed of two kinds of things - goods and truths, in great varieties. Goods give us God's likeness, and truths, His image. Thus it is the church in man that gives him God's image. The church is really the man. Without the church there is no man. For then, man is not a man, but a beast. The creation of the church, therefore, is the creation of Man. Adam is the generic name for the whole race, males and females. "In the day that God created Man, in the likeness of God made He him; male and female created He them; and blessed them, and called their name Adam." (Gen. 5: 1, 2.) By Adam and Eve, Cain, Abel and Seth, are meant things of the church in the human mind.

And now, to clearly see our subject, we must turn our eyes away from the people to the church; to what is within the people, and look at the history there; considering all the people, as to their quality, the church: the truths of the people, the male element of the church, and the goods, the female element; and that every man and woman possesses both of these elements, for every one has truths and goods. Truths and goods are everywhere treated of in the Word, as male and female. Goodness and truth are the elementary principles of all life from God. They are of infinite varieties, and are consequently adapted to all the various things in nature; and they flow from God into all things according to their qualities. The influx of these two living elements is what gives to all nature the male and female principles.

Truth and good united constitute the church. The truth of the first church may properly be called Adam, and the good of that church may be called Eve, because truth is the male principle and good the female. The Lord is called the husband of the church because He is all Truth. And the truth wedded to goodness in our hearts makes us the bride, because it gives us God's image, or establishes the church in us. Adam, then, means the church, or the world of mankind in order - the whole human family before the fall. In distinction from Eve, Adam, in the spiritual sense, means the truth or head of the church, and Eve the good or heart of the church.

Now the church is often spoken of in the Word as conceiving and bringing forth. The kingdom of heaven is like seed cast into the ground. This ground is the goodness or Eve of the church. And this seed is the truth or Adam of the church. The Lord as the Word, is the husband of the church as to goodness. By Adam is also meant the understanding of the church, and by Eve, the will.

Now the circumstances under which the text was recorded were these: the human family on earth had passed out of the garden, or state of happiness, into disorder. And they found that something must be done to restore harmony and peace among them. To accomplish this object this understanding and this will of the people - this Adam and this Eve of the church - set themselves to work to devise some doctrine or means which they could use for the benefit of the church. They needed some rules of life. And they conceived and brought forth the doctrine of faith, and called its name Cain. Faith was the first begotten of the church. They resolved that they would not forget their God; but would believe on Him and acknowledge his supremacy and laws. But they found that one rule of life was not enough. And they brought forth and established another doctrine which was charity; and they called its name Abel.

Thus, Adam, or the understanding of the church or people, in connection with Eve, or the will of the church, brought forth and established, for the guidance and government of the community, these two fundamental doctrines or rules of life - faith and charity - called Cain and Abel. These rules taught them that they must believe in the Lord and regard His laws; and also love one another and live in peace. In consequence of the fall, these rules had become absolutely necessary for the order and safety of the community. Before the fall they needed no such doctrines or rules. The people, then, were the direct and orderly recipients of God's love and wisdom; and they acted out those principles as by intuition, and yet, as though they were their own. But, after the fall, they had to exercise their reason and judgment. Before the fall, they did what they felt to be right. After the fall, they had to do what they saw to be right. They had eaten of the forbidden fruit - the tree of knowledge of good and evil. Their eyes or understandings were opened. And they had become wise in their own eyes, proud of their own wisdom. This brought discord. Each wanted to rule. And they were under the necessity of looking to the Lord, by faith, and exercising the laws of charity, in order to make life agreeable. And to accomplish this, the church established these two doctrines. They now had faith in the Lord and charity towards the neighbor. And as long as they regarded these doctrines all went on well, of course. This was the best that the Lord could do for them, under the circumstances.

But, as selfishness increased, some ceased to be satisfied with the life of charity: this was more duty to the neighbor than they were willing to perform. And they gradually reasoned themselves into the belief that faith in God was all the doctrine that it was necessary to exercise. As long as they had charity, they offered the firstlings of the flock, or their best affections to the Lord. But the faith of the head began to reason against the offerings of the heart, and these people said to themselves: It is not necessary to our salvation to love our neighbor: faith in God is far better. We need not give away, any longer, the firstlings of the flock - our best affections -for an offering; we want them for ourselves. Surely, if we give the fruit of the ground, or true faith in the Lord, that will be all-sufficient. Love to the neighbor cannot save us. Salvation is of God. We can do nothing. If we believe in the Lord, he will save us by that faith. Thus the head reasoned against the heart, and the will and the understanding became separated. A strong contention arose between the judgment and the feelings, or between faith and charity, and eventually, the selfishness of the natural, earthly man overruled the better feelings of the heart, and finally destroyed the love of the neighbor.

Thus Cain, or faith slew his brother Abel or charity. The good affections of the heart were destroyed. Faith alone was the cold and selfish state of a portion of the church. The church was therefore divided into two parties. Thus, the Cainites or faith-alone-people, had their own peculiar views distinct from those who still adhered to the principles of charity. But they were unhappy creatures, as all must be who have no true love for one another. "And the Lord said unto Cain, Where is Abel thy brother? And he said, I know not: am I my brother's keeper?" Thus, in a reflective moment, the Lord as the truth, entered their minds, and they said to themselves, Where is my love to the neighbor? They saw and felt their coldness; and they answered, I know not where my charity is gone. And they answered truly; for they had ceased to be their brother's keeper. Their love of the neighbor was dead. They felt condemned under the light of this truth. They saw that they were not what they should be. And, as said by the Lord, when they should till the ground, or cultivate the mind, it would not yield its strength; for faith without charity can produce no good fruits. The mental earth cannot be cultivated by truth without goodness. And, in their luminous moments, they saw that they were fugitives and vagabonds in the earth, and they were fearful of becoming entirely destroyed or wretched.

But the light, which thus showed them their condition, did not reach their hearts so as to enkindle benevolence, but only to excite selfish fear. And as the truth had failed to call them back to kindness, the next effort of the Lord was to keep them from falling lower. And He therefore said, "Whosoever slayeth Cain, vengeance shall be taken on him seven-fold." That is, the Lord told them, by the truth in their minds, that if they should destroy their faith in Him, or cease to believe in Him, they would be seven-fold more wretched than they were then. Their faith still gave them some connection with the Lord. There was something living in it. And if they should lose that, then indeed they would fall into the lowest wretchedness. He who disbelieves in a God whom he can love is spiritually or mentally most miserable. He has no hope of future existence or heavenly joys. All he can see before him, when this life ends, is darkness and extinction. And even this life loses its brightness and its true delights. These Cainites therefore settled down in the doctrine of faith alone. They became a portion of the church that differed from the main body. And the Lord set a mark upon them that they might be known and preserved. That mark was faith. The ensign of the church from which they had sprung would be faith and charity. Name or mark means quality. Faith was the quality or name of the new sect. That was their mark of distinction. And so long as they should wear that mark - so long as they should have faith - they would have some spiritual life.

But, being without charity, the light of their faith in time grew dim and feeble. Thus it is said that Cain went out from the presence of the Lord and dwelt in the land of Nod. They receded from the light and sunk into a vagabond state. Places denote states of mind. Land of Nod, a vagabond state, or a state destitute of goodness and truth.

The world has been long searching in vain for the garden of Eden, the land of Nod, and the city of Enoch which Cain built. But, why should they have searched this earth for the place where Cain went, when it is declared that he was driven from the face of the earth? Indeed it could not be found, as a place, in the vast universe of mind or matter: for it is said to be "out from the presence of the Lord." And where is not the omnipresent God? "If I ascend up into heaven, Thou art there: if I make my bed in hell, behold, Thou art there." Thus we see that the land of Nod must be a state of mind which does not see and love the Lord.

"And Cain knew his wife, and she conceived, and bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch." Now, who, or what was this wife of Cain? Cain was a portion of the church or was a society of men and women who believed in faith alone. Cain also means the faith or the understanding - the male element of that body. And the female element is the will or love of that body. And as soon as these Cainites had cultivated a real love of the idea of faith alone; when the feelings of the heart had become fully wedded to that sentiment of the head, Cain, of course, had a wife; i.e., the will and the understanding were wedded in that doctrine. And then followed the birth of Enoch. This church of Cain could have offspring as well as the church of Adam. Thus these Cainites, through the union of their wills and understandings, gave birth to a whole system of doctrines of faith alone. Enoch, the child born, means these doctrines. This is known, because city means doctrines, and name, quality: and it is said, they builded a city, and called the name of the city after the name of their son, Enoch. The birth of Enoch, therefore, is the establishment of these doctrines of faith alone. And the building of the city is the arrangement of these doctrines into a system of faith.

And now the history goes on, showing the offspring of Enoch, and his descendents, called Irad, and Mehujael, and Methusael, and Lamech, &c. But these are only new rules and principles of the church which originated in their new system of doctrines. But all these new efforts and inventions did not restore order and peace to that ancient people. The loss of Abel could not be made up by all the devices of the head or faith alone. Where charity, the very soul and life of society, is wanting, there is a vacuum which nothing can fill. And this want was fast pervading the whole Adamic people - all the human race of that age.

Under this state of things, something further must be done. Matters could not go on much longer in this way, and be endurable. Therefore, it is written that " Adam knew his wife again; and she bare a son, and called his name Seth: for God, said she, hath appointed me another seed instead of Abel, whom Cain slew."

Here the general church devised a new doctrine or way, which could supply the place of their lost charity or Abel. This new son, Seth, or truth of doctrine, brought forth by the united wisdom and love of the church, was Good Works. This son, Seth, which was given by the Lord, instead of charity, was not charity itself, if it had been it would have been called Abel. But it was given for the purpose of restoring charity to the people, for it was given in Abel's stead. And the divine object was thereby accomplished. For the history says that, to Seth was born a son, and they called his name Enos; and that then began men to call upon the name of the Lord.

Thus Seth or good works brought forth love to God and the neighbor. For to call on the name of the Lord is to receive His quality. And this quality includes mercy and kindness toward all. Thus we see here verified the great truth, taught by our Lord, that, if we would enter into life, we must keep the commandments. The Adamic church could not stand without the doctrine of works as a basis. When they found themselves rapidly falling, they established the doctrines of faith and charity; and supposed these were rules of life enough. But faith and charity cannot stand unless they are ultimated and grounded in works. Unless the works of faith and charity are kindly performed, Faith will surely slay his brother Charity.

We now see why Adam gave names to only three children, Faith, Charity and Works. It is because he was the church; and faith, charity and works embrace everything of the church. They are from the three great fundamental principles - Wisdom, Love and Power. The doctrine of works is the doctrine of charity in action. And if we are not charitable, but have natural faith enough to see that we ought to be so, and will then do the works of charity, we shall become so. We now see the necessity of protecting Cain or Faith after he had slain his brother. For without the natural truth of faith, we could not perform good works, and thus be brought into the love of the neighbor, and thereby obtain charity, and thence true spiritual faith.

The lesson we draw from this history is twofold. First, that if we cease to give to God the firstlings of our flock, or our best affections, and trust to our own faith, we shall lose our charity, fall into a false and lifeless state of mind, and establish ourselves in false doctrines: or, what is the same thing, we shall slay our brother Abel, remove from the presence of the Lord to the land of Nod, marry a wife and build a city. And from this deplorable condition we can never be removed unless, in the second place, there be born unto us, Seth, or good works, and we return to the presence of our God, in humble obedience to His commandments. Then will brother Abel be restored to our bosom, and his blood will no longer cry unto us from the ground.