immaterial. Thus resistance is nothing but that mysterious power we call
repulsion--a power which fills the whole universe--which holds the sun,
moon, and stars in its hand, and yet is invisible.'

This is what our Rev. Pantheist calls one of Spiritualism's 'splendid
arguments,' and splendidly absurd it certainly is; quite equal,
considered as a provocative of mirth, to Robert Owen's sublimest
effusions about that very mysterious and thoroughly incomprehensible
power which 'directs the atom and controuls the aggregate of nature.'
But the argument though 'splendid,' is false. Who is ignorant that
resistance is _not_ a power at all, though we properly enough give the
name resistance to one of matter's phenomena. Only half crazed
Spiritualists would confound phenomena with things by which they are
exhibited. Matter under certain circumstances resists, and under certain
other circumstances attracts. But neither repulsion nor attraction
exists, though we see every day of our lives that matter does repel and
does attract. Its doing so proves it is able to do so, and proves
nothing more. Mr. Smith says, 'if we want repose for our minds upon this
subject we may find it; but it can only be found in the universal mind.'
He does not however explain the co-existence of universal mind with
universal matter. He does not tell us how two universals could find room
in one universe.

'We are gravely assured (by spiritualising Pantheists among the rest)
that God is something out of time and space; but since our knowledge is
intuition comprehended under conception, we cannot have any knowledge of
that which is not received into the imaginary recipients of time and
space, and consequently God is not an entity.

'But here comes the jugglery--reason forms the idea of the soul or a