d move in him, but
without reciprocal action' (_sed sine muta passione_) God feels nothing
from the movements of bodies; nor do they experience any resistance from
his universal presence. [33:1]

Pause, reader, and demand of yourself whether such a conception of Deity
is either clear, satisfactory, or definite,--God is _one_. Very
good--but one _what?_ From the information, 'He is the same for ever and
everywhere,' we conclude that Newton thought him a Being. Here, however,
matter stops the way; for the idea of Being is in all of us inseparably
associated with the idea of substance. When told that God is an 'Immense
Being,' without parts, and consequently unsubstantial, we try to think
of such a Being; but in vain. Reason puts itself in a _quandary_, the
moment it labours to realise an idea of absolute nothingness; yet
marvellous to relate, Newton did distinctly declare his Deity 'totally
destitute of body,' and urged that _fact_ as a _reason_ why He cannot be
either seen, touched, or understood, and also as a _reason_ why he ought
not to be adored under any corporeal figure!

The proper function of 'Supernaturality or Wonder,' according to
Phrenologists, is to create belief in the reality of supernatural
beings, and begets fondness for news, particularly if extravagant. Most
likely then, such readers of this book as have that organ 'large' will
be delighted with Newton's rhodomontade about a God who resists nothing,
feels nothing, and yet with condescension truly divine, not only
contains all things, but permits them to move in His motionless and
'universal presence;' for 'news' more extravagant, never fell from the
lips of an idiot, or adorned the pages of a prayer-book.

By the same great _savan_ we are taught that God governs all, not as the
soul of the world, but as the Lord and sovereign of all things: that it
is in consequence of His sovereignty He is called the Lord God, the
Universal Emperor--that the word God is relative, and relates itself
with slaves--and that the Deity is the dominion or the sovereignty of
God, not over his own body, as those think who look upon God as the soul
of the world, but over slaves--from all which _slavish_ reasoning, a
plain man who had not been informed it was concocted by Europe's pet
philosopher, would infallibly conclude some unfortunate lunatic had
given birth to it. That there is no creature now tenanting Bedlam who
would or could scribble purer nonsense about God than thi