has a positive existence, that it is necessarily existent, and that it is infinite in its expansion. On the contrary, he conceives that matter is only finite, and, because finite, that it is neither necessarily existent nor eternal. From these two considerations it follows, that space must be more extensive than matter or body;-space being boundless, because infinite; and matter or body being bounded, because finite; and consequently there must be some space in the universe where no body is. Mr. Locke, on this principle, argues, that if there had not been space in the universe without body, body must be infinite, and then there would have been an universal plenitude of body; in which case, motion would have been impossible, because every body in motion must then have moved through solidity, which is impossible. But since there is motion in the material world, he justly concludes, that there must be space without body, which is demonstrated by the existence of motion. When he speaks of pure space, he confines his view to simple expansion alone, excluding from that idea not only the extent of its dimensions, but body also. Infinite space he views in its boundless extent, without regarding whether it be connected with matter or not. Vacuum is certainly nothing more than the mere negation of matter; and, though sometime blended with the idea of space, in the room of which the term is sometimes substituted, it is certainly distinct. Space cxists positively; vacuum is only negative. Vacuum cannot exist where body is, because the introduction of body annihilates vacuum; but body cannot exist where there is not space, because space must contain body:- hence the difference between space and vacuum.

"You ask, 'What can we know of space that excludes pure ether?' I grant that we can know but little. But I would ask what can we know of space with ether? or of ether, if viewed in connexion with space? But we have no need to know the essence of space and ether, in order to determine that an universal pleni

tude of body does not exist. The instance which Mr. Locke gives, and which you have quoted, is sufficient for the purpose. Let the exact dimensions of a perfectly solid body be taken (for if it be porous you grant space without body) on every side, allowing no room for any motion between the dimensions and the body measured. When this is done, let the body be divided into two equal parts; the parts can no more move within the original bounds, than if no division had ever taken place. Let it be again divided into 20, or 20,000 or 20,000,000 parts; these parts can no more move within the bounds of the original dimensions, than if the body had been entire. Let us extend the same thought to the universe. If all space had been full of body, the whole must have been like a body of adamant, the dimensions of which would have been infinity. In this case, motion in the material universe would have been as impossible as in the given body proposed by Mr. Locke. It is of no consequence to say, that matter may be soft and yielding like the air. Dilation and compression prove matter not infinite. Space is immoveable; and if matter were infinite it must be immoveable also, whether formed of atoms, worlds, or ether.

"That God may bless, restore you to your health and friends, and qualify you both for life and death, for time and eternity, is the sincere desire of

"Your old friend,
"SAMUEL DREW."

SECTION XXVII.

Instances of Mr. Drew's Humility, Integrity, Sensibility, Benevolence, and Pacific Temper - Anonymous letter censuring his conduct — Unpleasant dilemma.

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THE especial apostolical injunction, “that no man think more highly of himself than he ought to think," plainly intimates that this is a prevalent infirmity of our fallen nature. It is one from which few can plead an entire exemption; and to none is it more incident than to the man who has unexpectedly risen from a lowly station into public notoriety. Forgetting that for every excellency we are indebted to a higher power, our common propensity is to say, or rather to think, My power and the might of mine hand have gotten me this wealth," and to take to ourselves the credit of that which we may be instrumental in accomplishing. From this symptom of moral infirmity few persons were more free than Mr. Drew. He neither condescended to a spurious and affected humility, undervaluing the talents which he possessed, nor assumed the character of a great man. The distinguished and applauded metaphysician was as unpretending as the humble mechanic. He felt his own powers of mind, without claiming superiority over others; and his society was pleasing

to persons of less vigorous understanding, because he attempted no display. Had he been required to express his own views of himself, he would probably have adopted the language of St. Paul, “Through the grace of God I am what I am."

His humble origin he never forgot, or desired to conceal; nor did he, when referring to his altered circumstances, overlook that Providence which had directed his steps. In one of his letters, after his removal from Cornwall, he observes, "Raised from one of the lowest stations in society, I have endeavoured, through life, to bring my family into a state of respectability, by honest industry, frugality, and a high regard for my moral character. Divine Providence smiled on my exertions, and crowned my wishes with success." Families, like communities," he has sometimes remarked, " have their revolutions. Mine, I have been told, was once respectable, but it has been at almost the lowest grade. It now seems ascending, and Providence perhaps designs to make me instrumental to its elevation."

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So much did Mr. D. shrink from public notice, that, within two years of his decease, having been, on some particular occasion, in the city, on a Sunday morning, until it was too late to return to his usual place of worship, he would not go into a Wesleyan chapel where he was known, lest he should attract attention, or be invited to preach. After standing

awhile in the lobby, he said to the

gentleman who

accompanied him, "Well, I really do not like to go inlet us go to some church."

Being reminded of the high encomium which Dr.

Clarke, in his auto-biography, had passed upon him,* he observed, "That is quite an hyperbole, beyond all reason. Yet a literary gentleman told me, that, independently of the compliment, the paragraph in which the Doctor has introduced my name is the most elegantly written in the whole volume. Dr. Clarke liked my metaphysics because I took up my subject as I found it in nature, without entangling it with any preconceived notions and opinions. But, dear me, what should I be beside the metaphysicians of Scotland? They'd frighten me out of my wits though, perhaps, more about the ctymology of terms -whether this were derived from the Greek, and that from the Latin or French, and so forth,- than with the subject of discussion itself."

"Among those whom Mr. Clarke joined to the Methodists' society, [in St. Austell,] was Samuel Drew, then terminating his apprenticeship to a shoemaker, and since become one of the first metaphysicians in the empire; as his works on the Immateriality and Immortality of the Soul of man, the Identity and Resurrection of the Human Body, and the Being and Attributes of God, sufficiently testify. A man of primitive simplicity of manners, amiableness of disposition, piety towards God, and benevolence to men, seldom to be equalled; and, for reach of thought, keenness of discrimination, purity of language, and manly eloquence, not to be surpassed in any of the common walks of life. He shortly became a local preacher among the Methodists, and in this office he continues to the present day. In short, his circumstances considered, with the mode of his education, he is one of those prodigies of nature and grace which God rarely exhibits; but which serve to keep up the connecting link between those who are confined to houses of clay, whose foundations are in the dust, and beings of superior order, in those regions where infirmity cannot enter, and where the sunshine of knowledge suffers neither diminution nor eclipse." Life of Dr. Clarke, vol. i. p. 219.