The fratricide of Cain leads to a split in the human family. The line of Cain seems to depart from Adam and live in independence of him. It becomes remarkable for its progress in mechanical arts, and for the first example of bigamy. The end of it is all we need here note. In process of time, "as men multiplied on the earth," two societies seem to divide the race of Adam—one entitled that of "the sons of God," the other that of "the daughters of men." But the ruin of the whole race is brought about by the blending of the better with the worse: the bad prevail, the two Cities become mixed together in inextricable confusion. God left to man throughout his free-will, but when the result of this was that "the wickedness of men was great upon the earth, and that all the thoughts of their heart was bent upon evil at all times," that is, when the City of the Devil had prevailed over the City of God in that patriarchal race which He had so wonderfully taught and guarded, He interfered to destroy those whose rebellion was hopeless of amendment, and to make out of one who had remained faithful to Him a new beginning of the race. The race had been cut down to the root because in the midst of knowledge and grace it had deserted God; and Noah, as he stepped forth from the ark, began with a solemn act of reparation. He "built an altar to the Lord and offered holocausts upon it of all cattle and fowls that were clean." God accepted the sacrifice, inasmuch as it was in and through this act that He bestowed the earth upon Noah and his sons, and gave him everything that lived and moved on it for food. He consecrated afresh the life of man by ordaining that whoever took human life away, that is, by an act of violence, not of justice, should himself be punished with the loss of his own life; and He grounded this great ordinance upon the fact that man was made after the image of God. At the same time God repeated to Noah and his sons the primal blessing which had multiplied the race, and was to fill the earth with it, and made a covenant with him and with his seed for ever, a covenant to be afterwards developed, but never to be abrogated. It is to be noted that the sacred narrative dwells rather upon the sacrifice made by Noah immediately upon issuing from the ark than upon the original sacrifice offered by Adam. Of the first institution of sacrifice it makes only incidental mention, referring with great significance to those skins of beasts, of which God provided a covering for the nakedness of Adam and Eve. It is as if the rite of sacrifice, instituted as a prophecy of the future expiation of sin, might fitly supply from the skins of its victims a covering for that nakedness which sin alone had revealed and made shameful. The mention of this fact ensues immediately upon the record of the fall, before Adam is cast out of paradise. And again, by the mention of the sacrifice of Abel, and of its