Thus early did it appear how much of what is admirable and serviceable clung to human nature apart from any recognition of God. The worldly life was then what it is now, a life not wholly and obviously polluted by excess, nor destroyed by violence, but displaying features which appeal to our sensibilities and provoke applause; a life of manifold beauty, of great power and resource, of abundant promise. There is abundant material in the world for beautifying and elevating human life, and this material may be used and is used by men who acknowledge neither its origin in God nor the ends He would serve by it. The interests of men may be advanced and the best work of the world done by three distinct classes of men--by those who work as God's children in thorough sympathy with His purposes; by those who do not know God but who are humble in heart and would sympathise with God's purposes, did they become acquainted with them; and by those who are proud and self-willed, positively alienated from God, and who do the world's work for their own ends. And so far as the external work goes the last-named class of men may be most efficient. In mental endowment, social and political wisdom, scientific aptitude, and all that tends to substantial utility, it is quite possible they may excel the godly, for "not many noble, not many wise are called." But we have nothing to measure permanent success by, save conformity with God's will; and we have nothing by which we can estimate how character will endure and how deeply it is rooted save conformity with the nature of God. If a man believes in God, in one Supreme Who rules and orders all things for just, holy and wise ends; if he is in sympathy with the nature and will of God and finds his truest satisfaction in forwarding the purposes of God, then you have a guarantee for this man's continuance in good and for his ultimate success. The precarious nature of all godless civilisation and the real tendency of self-sufficing pride are shown in Lamech. It is in Lamech the tendency culminates and in him the issue of all this brilliant but godless life is seen. Therefore though he is the father, the historian speaks of him _after_ his children. In his one recorded utterance his character leaps to view definite and complete--a character of boundless force, self-reliance and godlessness. It is a little uncertain whether he means that he has actually slain a man, or whether he is putting a hypothetical case--the character of his speech is the same whichever view is taken. "I have slain," he says, or suppose I slay, "a man for wounding me, A young man for hurting me: But if Cain shall be avenged seven-fold--then Lamech seventy and seven-fold."