In

templation of the phenomena of the heavens. deed, so likely is a train of thought, such as we have now hinted at, to arise in the mind, that we find, in a correspondence between Sir Isaac Newton and Dr. Bentley, that the former was very anxious that his system of the universe might not lead to atheistical conclusions. He observes, that "though gravity might give the planets a motion of descent towards the sun, yet the transverse motions by which they revolve in their several orbits, require the Divine arm to impress them according to the tangents of their orbs."

CHAPTER XXXIII.

A FEW BRIEF REMARKS UPON SEVERAL MORAL WRITERS OF FOREIGN NATIONS, FROM THE REVIVAL OF LETTERS IN EUROPE DOWN TO THE PRESENT TIME.

In looking over the works of foreign authors on the theoretical principles of morality, since the revival of letters in Europe, the prospect is but dark and dreary. On every topic connected with human nature our continental neighbours have shown a disposition to adopt extravagant theories, and wild and fanciful conjectures. Among several of our English moralists, it is true, this inclination to consult the imagination rather than the judgment, has been partially indulged in; but then the speculations of these writers have always been greatly influenced and tempered by the principles of natural and revealed religion, so generally diffused among the

great bulk of the nation. And even in those solitary cases where these principles might seem to have been but lightly esteemed in an author's judgment, he has had to shape his course with a reference to their influence on those around him. But on the continent a different state of things has commonly prevailed. Here the mass of the people have been sunk into a state of mental lethargy by the stupifying influence of a degrading superstition; while the learned, on the other hand, cherishing a deep-rooted contempt for the credulity of the multitude, have run into the opposite extreme, and ridiculed and set at nought every sound religious principle. In considering the nature of man, they have looked upon him as a mere insulated being, without any reference to the relations in which he stands to the Great Author of his existence; and hence it is, in the majority of cases, that the continental philosophy of human nature presents to a well-constituted mind such a repulsive aspect, and is so profusely saturated with every thing that is impure, ridiculous, profane, whimsical, and pernicious.

In this general censure on the class of foreign writers here alluded to, there is, however, one important qualification, and that is in reference to the

authors who have treated of the principles and maxims of civil law and jurisprudence. These deserve our highest admiration and praise. The principal writers on this branch of morality who are generally known in this country, are Grotius, Puffendorf, Vattel, and Marten. The celebrated work, On War and Peace, written by Grotius, was published in the year 1625. This work treats of the universal law of nations, the law of nature, and the positive law of nations.* Puffendorf published his Elements of Universal Jurisprudence in 1660; Vattel, his Principles of Natural Law, &c. London, 1723; and Marten, his Laws of Nations in 1785.†

It is impossible to give even the most meagre outline of the important doctrines contained in the works enumerated above; but a few observations upon the leading principles involved in all of them, may perhaps be of use to the student and general reader.

There have been many commentators on Grotius. Among the most celebrated are Felden, Boecler, Simon, William Grotius, &c. There are three English editions of the treatise," On War and Peace," one London, 1654, one 1682, both fol. and one 1715, 8vo.

+ Marten's Laws of Nations is translated into English by that eminent author, Mr. Cobbett. The last edition is that of 1829, 8vo.

These works on jurisprudence treat of what are commonly denominated the Laws of Nature and the Laws of Nations. The former must be understood, in this instance, to mean, those ultimate or fundamental principles of right and obligation, on which the laws of every civil community are assumed to rest. These laws are referred by Grotius and his numerous commentators to two sources, the constitution of our natures as moral, intellectual, and social beings, and to the positive and authoritative declarations of God as contained in his revealed word. Upon these two foundations all human laws, of whatever nature, must depend; that is to say, that no laws can be considered equitable, salutary, and clothed with authority, if they contradict the leading principles of our nature and the law of revelation.

As mankind do not live in one great society, but necessarily become divided and broken into separate sects, commonwealths, and nations, there must arise rules and maxims of conduct for the free intercourse of these distinct communities with one another, and this state of things gives birth to that branch of moral science called the Laws of Nations. These laws may be looked upon as containing the sum total of all those moral rights and