thus vituperated them.

The importance of this doctrine is, that _it totally forbids all
working for earthly objects distant in time_: and here the Irish
clergyman threw into the same scale the entire weight of his
character. For instance; if a youth had a natural aptitude for
mathematics, and he asked, ought he to give himself to the study, in
hope that he might diffuse a serviceable knowledge of it, or possibly
even enlarge the boundaries of the science? my friend would have
replied, that such a purpose was very proper, if entertained by a
worldly man. Let the dead bury their dead; and let the world study the
things of the world: they know no better, and they are of use to the
Church, who may borrow and use the jewels of the Egyptians. But such
studies cannot be eagerly followed by the Christian, except when he
yields to unbelief. In fact, what would it avail even to become a
second La Place after thirty years' study, if in five and thirty years
the Lord descended from heaven, snatched up all his saints to meet
him, and burned to ashes all the works of the earth? Then all the
mathematician's work would have perished, and he would grieve over
his unwisdom, in laying up store which could not stand the fire of
the Lord. Clearly; if we are bound to act _as though_ the end of all
earthly concerns may come, "at cockcrowing or at midday," then to work
for distant earthly objects is the part of a fool or of an unbeliever.

I found a wonderful dulness in many persons on this important subject.
Wholly careless to ask what was the true apostolic doctrine, they
insisted that "Death is to us _practically_ the coming of the Lord,"
and were amazed at my seeing so much emphasis in the other view. This
comes of the abominable selfishness preached as religion. If I were
to labour at some useful work for ten years,--say, at clearing forest