06.2.1. The First and Second Birth

I. -- THE FIRST AND SECOND BIRTH

WE have then here in Adam’s sons, (that is, if we trace the story in its inward application,) the ways and works of the carnal and spiritual mind, which spring from the conjunction of the understanding and will, the inward man and woman. (Note: Gloss. Ordin. in loco; Ambrose, De Cain et Abel, l. i. c. 10, § 47.) That is not first which is spiritual, but that which is natural; and afterwards that which is spiritual (1 Corinthians 15:46). What is first developed out of man is carnal, -- that "carnal mind, (phronema sarkos,) which is enmity against God; which is not subject to the law of God, neither indeed can be" (Romans 8:7). This is Cain. But there is a second birth; another life is born, which by grace springs out of the same old Adam; and this second birth, this "spiritual mind," (phronema pneumatos,) is Abel, who so lives that he obtains witness of God that he is righteous. Long ere Adam dies, -- and he must die in us, before the world of blessing rises beyond the flood of waters, -- long ere we know the risen life, we may perceive the workings of these two minds, the flesh and the spirit, striving together in us: the carnal seed, the firstborn, lusting against the spirit; while the spiritual mind, by its desires to please God, seems but to raise the flesh to greater acts of carnal opposition. (Note: Aug. de Civitat. l. xv. c. 5; Ambros. de Cain et Abel, l. i. c. 1, § 4, and c. 3, § 10.) The workings of these two minds are shewn out here. The carnal mind, like Cain, ignoring sin and the fall, is busy to improve the fallen creature; offering the fruit and cultivation of the cursed earth to God, as though such things could please Him: while the other, that is the spirit, confessing sin, by a sacrifice which involves, not the improvement of the earth, but the death and suffering of the creature, confesses death and yet looks for help in God, trusting His love and truth to meet us in our helplessness. To Cain it is quite natural to be out of paradise. The world never strikes him as being anything but what it should be. Abel’s eye cannot but see that sin is in the world, and his religion is an open confession of death, though also of atonement through death. In both the worship is offered "to the Lord" (Genesis 4:3); for the flesh can be sincere in its religion, and yet mistake grievously. Cain, as much as Abel, sought acceptance; but his desire is witnessed in the form of his oblation. The flesh seeks to be accepted as it is; not to be changed from what it is by dying to its selfhood; but to be accepted, and yet remain the same old Cain: and with a true and holy God this is impossible. Therefore the flesh is angry with the spirit, and rises, and overcomes, and for a season quenches it. But God raises it up again in Seth, that other seed, "which God appointed instead of Abel" (Genesis 4:25). Thenceforth Cain, that is the flesh, is "cursed" (Genesis 4:11); a judgment which was not pronounced on old Adam; for man as man, though fallen under death, and with the earth cursed for his sake, is not directly cursed. But Cain is cursed: -- "Cursed art thou from the earth:" even as the carnal mind is cursed which lusts against the spirit.

Then come the fruits of these two lives, for they too, each in their own way, must further develope themselves. Each bears its proper fruit in us, in an order and succession which is invariable. The names of the seed describe the progress of each, but their acts speak even more plainly. The one, the carnal mind, "goes out from the presence of the Lord" (Genesis 4:16), and busies itself with "cities," and with "works in brass and iron;" building on the earth, instructing artificers in varied works in brass and iron, establishing itself in what it is and has, instead of dying to what it is, that it may reach better things; while the other life, that of the spirit, finds its rest in God, and suffers and dies in hope of resurrection; one form of life after another passing away and dying out, to be replaced by still better thoughts and affections. "And he died," never noted throughout Cain’s line, (for the flesh hates to think of such a change as is implied in dying,) is the understood portion of all Seth’s line, save of him who was not, for God took him (Genesis 5:8; Genesis 5:11; Genesis 5:14; Genesis 5:17, &c.). And the metals in which Cain’s seed are workers, shew in figure the sort of truths with which the carnal mind is occupied. For the metals all figure truths; gold and silver, those which are more precious and spiritual; brass and iron, those of an inferior class, connected with the outward world, and merely natural things. In this hard world, iron is most useful. Cain’s seed therefore prefer it to the gold or silver which may be used in God’s tabernacle. Nevertheless, the Lord, foreseeing better days, has said, "For brass I will bring gold, and for iron silver, and for wood brass" (Isaiah 60:17); (Note: Compare also the "nations ruled with a rod of iron," Revelation 12:5; Revelation 19:15, and the "golden mercy-seat" for redeemed Israel, Hebrews 9:4-5, &c. See, too, what is said of the "river Pison, which compasseth the land of Havilah, where there is gold, and the gold of that land is good," Genesis 2:11-12. Gregory the Great explains these figures, Moral. in Job, l. iv. c. 31, § 61.) foretelling an increase and advance of truth in the last days. It is noteworthy, too, that the lives before the flood in each of these lines are of a length never known after it. So the forms of life, which succeed each other in us before we have been brought to know regeneration, are much longer in coming to their end, than those which we know after we have passed the mystic waters. But long as these first lives are, they all die out, and of the fleshly seed not one survives the first world. The other seed is carried through the flood: the life which grows out of the spiritual mind, not only is not destroyed, but is much strengthened by that judgment. But the carnal mind never reaches the new earth, where the rainbow is set as a token of the covenant.

If we look further at the names in these two lines, -- for the names in Scripture ever denote character, -- we shall learn yet more of the different forms of life, which succeed each other in us, both in the flesh and in the spirit. For flesh and spirit, though in substance unchanged, take fresh forms at different stages. A life of faith, or of sonship, or service, are all at root the same elect spirit; but this one spirit shews itself in different forms, according to the varying degrees of its development; as the self-same tree or flower looks different at different stages of its growth. These different forms, which succeed each other, are here represented to us by different men, each of whom figures one stage or form of the inward life. Cain means a possession, (Note: Heb. kayin [H7014].) a name pointing, as his life, to hopes fixed on earthly things. Abel, that is a vapour, (Note: Heb. hebel [H1893], a vapour, or vanity. So the Preacher says in Ecclesiastes, "Vanity of vanities, all is vanity." hebel hebelim kol hebel; and again, "Every man living is vanity," or Abel. Every living man is Abel. He who saves his life shall lose it; and he who loses, saves it.) speaks of soon passing hence, and of mounting up into another higher atmosphere. The names of this line, as raised up in Seth, tell all the different parts of the same mystery. We first have Seth, that is replaced; then Enos, that is infirm man; then Cainan, that is lamentation; then Mahalaleel, that is praising God. After this comes Jared, that is, strong, or commanding; then Enoch, that is dedication; then Methuselah, that is the spoiling of death; then Lamech, that is humbled; then Noah, quietness. Thus goes this life. Instead of Adam, there is a life replaced in a state to serve God. Then comes the sense of wretched weakness; then lamentation for this; then praise and thanksgiving; after which comes strength to command and overcome; then a life of real dedication; then the spoiling of death; then true humiliation; and then a life of rest, which passes from the world of the curse to that beyond the deep waters. (Note: Gloss. Ord. in loco. See also Aug. de Civit. xv. c. 17, 18.) Such was the course; such is it now. I need not trace Cain’s line, though there too the names are significant. But I note that in Cain’s seed we find an Enoch, though at a much earlier stage than in the other line; while in both, the last but one is Lamech, that is the humbled one, or humiliation. For the flesh professes soon to reach that dedication, (Enoch is dedication,) which the spiritual seed is long waiting for; (Note: In the first line, Enoch is the son of Cain, Genesis 4:17. The elect Enoch comes in the seventh stage, Genesis 5:21, and Jude 1:14. See Greg. M. Moral. in Job, l. xvi. c. 10, § 15.) while the fact that in both seeds a stage is reached which is, and is felt to be, indeed Lamech, only shews how the flesh, as well as the spirit, may be at length both poor and humbled; the one humiliation, like the care and sorrow of the world, only to bring forth a worldly possession which runs or flows away; (Note: Lamech’s sons (Cain’s Lamech) were Tubal-Cain, Jubal, and Jabal. Genesis 4:19-22. Tubal-Cain means "worldly possession." Jubal and Jabal mean "that which runs or flows away." The other Lamech’s son was Noah, or "rest.") the other, like that godly sorrow, which brings forth a rest and repentance never to be repented of (2 Corinthians 7:10). But this inward view of the two seeds will not be seen by all. I turn, therefore, to the outward fulfilment of the same history.