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    ible so scaur and wash away the ttiitt and stain or it , [ Charles s execution ] M ^ oiigh all the rains

    tohicl } the clouds shall ever bring forth and itiipart to this nation , and the tears of those that bewail the loss of a kihg of so eiiinient graces and perfection shall be added to it : " ( Fabian PliiliW

    Veritas Inconcussa in Zouch ' s Walton ' s Lives , 4 to . P . 291 . ) As Coward contemplated with 10 much horror the catastrophe « fl 648 , he could not be expected to look back upon the Revolution with a friendly eye . He has , I think , designed in the following

    passage of the Second Thoughts to lecordj though indirectly , his disapprobation of the transaction , which led to that event . Speaking t ) f the different manner in which the learned and the vulgar consider " the obligations arising from

    natural and moral sciences , " he thus proceeds : u The vulgar are apt 10 believe ill principles of nature , without

    * ny limitation or restriction ^ * especially such as are good self-intend principles , and very advantageousl y serve & turn in a present

    juncture of affairs . Sui tpsiua conservatio est primi&n principium naturce , says the learned Grotius , the preservation of a man ' self is the first principle of nature , and one would think uncontroulably

    true , and past all doubt or question . But upon examination , We find there is no such mathematical demonstration astp remove all doubts * nd scruples . For which we have * he testimony of the learned Uni .

    * ersityOf Oxford , that unless it be ^ ceived with limitation , which is no m <> re than rightly circumstdntu fed , ^ cannot . possi bly be true . Ateyi in their addres * to th » Ute

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    King Charles the Second , about the yean 1681 , ranked it amongst those comfnonwealth principles which have been th ' 6 ruin o (

    Monarchy , and condemned it jts highly pernicious . Though I must confess our wise nationy of lau * years , have thought no principle of divinity half so convincing as

    this , or swallowed down the belief of a Doity , with less scruple and difficulty ^ than that of self-preservation , not thinking it necessary to examine the limitations of such

    an advantageous principle . ' 14 . ( p . 39 . ) Coward , however , docs not ap * pear to inculcate u plassive obei dience

    or—« c The right divine of kings to gcrvcni wrong ;" but on that principle of eiidiiranc * adopted by the Society of Friends , and for which he supposes 4 C wt

    have the greatest and best au « thority—our Saviour , ' ^ quoting Mat . xvi . 26 . as to his purpose . Yet having no fondness for the red volution-govertiment he regarded its conduct with a censor ' s rathet

    than a " lover ' s eye . ' He thus en * larges on the act for imposing a duty on stamp-paper , which passed in 1693 , and was then considered as a grievous oppression .

    ct It being my fortune not long ago to happen into promiscuous company , I found a courtier highly commending the invention of th © St—p Act as admirably good for the support of the nation , the

    advantage of the crown , and an easy tax for the subject to pay , draining his pockets , by gentle and little disbursements , and insensibly at fecting his estate , if it be his mis * fortune , to be in law . Now this

    opinion I conceive he stiffly maintained from the -principle ! of

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    Writers on MaUryitisw .- —i > n Coward . —Letter II . 217

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    yw ., yi . - ; ' - . 2 t ; \ ¦ : ¦ - - ¦ " , ¦•

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), April 2, 1811, page 217, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2415/page/25/