But the severity of the punishment and its nature seem further to indicate that we are here in presence of the beginning of the third great sin of the human race, in which, as in the former, the free-will of man, his inalienable prerogative and the instrument of his trial, runs athwart the purpose of God. The first was the sin of Adam's disobedience resulting in the Fall; the second the universal iniquity of the race punished by the Deluge; the third is the corruption of the idea of God by setting up many gods instead of one, a desertion of God as the source of man's inward unity, which is punished by the loss of unity of language in man, the voice of the inward unity, as it is also the chief stay and bond of his outward unity. The multiplication of the race and its propagation in all lands was part of the original divine intention. When the bond of living together in one place and under one government was withdrawn, there remained unity of worship and unity of language to continue and to support the unity of the race. Man was breaking his fealty to God not only by practical impiety, as in the time before the flood, but by denial of the Divine Nature itself as the One Infinite Creator and Father; God replied by withdrawing from rebellious vassals that unity of language which was the mark and bond of their living together as children of one Parent. With the record of this event Moses closes his history of the human race as one family, which he had up to this point maintained. He had hitherto strongly marked its unity in its creation, in its fall through Adam, in its first growth after the fall, and in the common punishment which descended upon it in the flood, and again in its second growth and expansion from Noah. Language is the instrument of man's thought, and the possession of one common language the most striking token of his unity; and here, after recording the withdrawal of that token by a miraculous act of God in punishment of a great sin, Moses parts from all mention of the race as one. He proceeds at once to give the genealogy of Shem's family as the ancestor of Abraham, and then passes to the call of Abraham as the foundation of the promised people. He never reverts to the nations as a whole, whom he has conducted to the point of their dispersion and there leaves. Through this great sin the division of the earth by the human family started not in blessing, but in punishment. "The Lord scattered them abroad upon the face of all countries." He who had made the unity of Noah's family, Himself untied it, and we may conceive that He did so because of that greatest of all crimes, the division of the Divine Nature by man in his conception of it, his setting up many gods instead of one. Let us see how this sin impaired, and more and more broke down, that privileged civilisation brought by Noah from before the flood, and set up by him in his family.