CHAPTER VI.

THE SAME SUBJECT CONTINUED.-DR. CARPENTER ON MEN

TAL PHYSIOLOGY. - HIS

UNFORTUNATE JEALOUSY OF

THEOLOGIANS.-ETERNAL DEATH.-HIS LOW OPINION OF

SPIRITUALISTS.

THOUGH We do not agree with Dr. Carpenter in all his theological opinions, yet from a philosophical point of view, we have been much interested in his recent work on Mental Physiology. A rather stiff subject is treated in a very lucid manner, and interspersed with so many apt illustrations and amusing anecdotes, both ancient and modern, that the book is calculated to afford much amusement and instruction to the general reader. It treats of the Relations between Mind and Body, the Nervous System and its Functions, of Sensation, of Ideation and Ideo-motor Action, of Common Sense, Unconscious Cerebration, Sleep, Dreaming, and Somnambulism, Intoxication and Delirium, &c. It is only when we come to the author's view of the relation between Philosophy and Religion that we cannot follow him in

CARPENTER ON MENTAL PHYSIOLOGY. 59

his theories. And even here we recognise with pleasure a desire at least to remove the unfortunate antagonism which has grown up in these two departments, and we feel great hope that a maturer inquiry may induce the Doctor to reconsider some of the difficulties which he imagines, without cause, to exist between Religion and Science.

Dr. Carpenter brings forward three principal causes of the antagonism. First, he speaks of 66 a constant endeavour on the part of the upholders of theological creeds and ecclesiastical systems either to repress scientific inquiry altogether, or to limit its range." As an instance he says "They denounce geologists as sceptics, or even infidels, because they refuse to accept as revealed truth that GOD made heaven and earth in six days." This appears to us very like the fable of "The Wolf and the Lamb." Surely the aggression was on the side of the philosophic sceptics, who boasted that they had disproved the truth of the Mosaic history, without waiting to investigate the matter fairly. Surely Dr. Carpenter must be aware that theologians of the. present day make no such difficulty. When a few geologists first announced the opinion of the great antiquity of the earth, of course those who believed the Bible objected to their theory, because it seemed to be contrary to the prima facie

60

SUPPOSED ANTAGONISM

meaning of the First Chapter of Genesis. But when the matter was fully investigated they found reason to admit the truth of the theory of the geologists. I remember some thirty or forty years ago, the question was referred to Dr. Pusey as Hebrew Professor, with regard to the interpretation of the first verses of the Bible; and he showed clearly that, according to the Hebrew text, any imaginable period of time might have elapsed between the first verse of Genesis and the second-the materials of the world might have been burnt up or melted down a thousand times between the period when they were first created by GoD, and when He prepared them for the habitation of the present race of men. And it is now universally admitted that the days of creation may stand for any period of time; or, according to Hugh Miller's theory, that one day of each period may have been presented to the vision of the historian.

Again, Dr. Carpenter objects to the views of theologians who "think to put down the great scientific hypothesis (of evolution), which is engaging much of the best thought of the time, by citing the text that 'God made man in His own image."" Here we think that the Doctor is wrong. We wonder rather that a man of his moderate principles, and even religious bias, should not perceive that there may be much

OF RELIGION TO SCIENCE.

61

truth in the theory of evolution-that God may have given to His creation "a law which shall not be broken," and yet that such law would not exclude Him from interfering when He thought fit in the work which He had made. It certainly does appear more probable, even on scientific grounds, that God made a special exertion of His power (as no one could deny that He could do) when so noble a being as man was brought into life, rather than that man should have grown up gradually from an oyster, and pass through the condition of an ape. It is these extravagant and degrading notions, advocated by ultra-evolutionists, which have disgusted sensible people with a theory which may have in it much of truth.

Again, he says (p. 699) "there is in what claims to be the orthodox system of theology, so much that runs counter to the strongest and best instincts of humanity," as the doctrine of everlasting damnation, and especially the notion that innocent children can only be rescued from eternal torment by baptism, and the atoning sacrifice of a Divinity. Dr. Carpenter has not given himself sufficient trouble to make himself acquainted with the doctrines of theology. It may be safely said that the Church nowhere teaches that any human being will be condemned to eternal torment, except through his own wilful sin and refusal to

62

EVERLASTING PUNISHMENT.

accept God's gracious offer of mercy. An infant when baptised is "made a member of CHRIST, a child of GOD, and an inheritor of heaven." He is grafted into the body of CHRIST, and assured of a place in heaven. But no one believes that those infants who die unbaptised will be subject to eternal torment. Where could Dr. Carpenter have got such a notion? Of course, the subject of eternal punishment is full of difficulty. But so, also, is the contrary theory. What is to become of cruel, wicked, lustful men when they die? Philosophy teaches that nothing is annihilated. Religious opinion, whether amongst Pagans or Christians, concurs in believing that punishment awaits the ungodly and impenitent. But if it is temporary only, then the wicked will eventually obtain an inheritance with the good, and be happy for ever. Does not Dr. Carpenter see the difficulty? Holy Scripture seems to speak unequivocally on the subject. Surely it is extreme rashness to reject the plain declaration of the Bible, even though it may be difficult to conceive. Every good feeling, even common prudence would induce us to accept God's gracious offers of mercy through His SoN. Even in this life they are happiest who believe God's Word and live according to God's commandments. If science does aught to lessen, in our hearts the obligation to a holy and religious life, by abolish