wherein virtue has been generally prevalent, have excelled those of the same nation, when equally populous but of deteriorated character. A slight examination of the actual state of society will suffice to shew, that even in this world, setting aside all considerations of a future state, vice, as such, is generally punished in individuals, and virtue as generally rewarded. This is a part of that moral government which the Author of Nature has instituted. For a proof of this circumstance, the inquiring reader is referred to Butler's excellent Analogy. But if such is the fact with regard to men individually, there is still greater reason to suppose that the same dispensation will be extended to the case of nations. Reason and revelation both concur in pointing out the certainty of another life, in which any apparent deviation from the general conduct of Providence, in dispensing temporal rewards or punishments, will be remedied. But nations, as such, have no existence in a future state, and hence they are more likely to experience those consequences which observation must convince us are the natural effects of virtue or of vice in individuals. History is scarcely any thing else than the record of this important truth. It has been promulgated as a political axiom by many persons, who are advocates for the prac tice of virtue in the concerns of private life, that, in conducting the affairs of nations, an occasional departure from its principles is indispensably necessary. The preceding arguments, I trust, will sufficiently refute such sophistical reasoning. In opposition to the authority of Machiavel himself, on this head, I would venture to recommend the sentiments and practice of Darius Ochus. When, on his death-bed, his son and successor, Artaxerxes Mnemon, enquired of him, by what means he had advanced the Persian empire to such a height of greatness, and managed it so happily, in order that by pursuing the same steps, the same benefits might be insured? The dying king replied, “that he had ever done, to the best of his knowledge, what religion and justice required, without swerving from the one or the other." I cannot conclude this paper in a more appropriate manner, than by adopting the language of a late eminent author,* "In proportion as justice, and order, and truth, and fidelity prevail; creating mutual love and good will, mutual trust and confidence, among men, which are the great bonds of peace and unity; in the same proportion is the happiness of society, and the wel Dr. Samuel Clarke. When fare of the public, evidently secured. magistrates rule in the fear of God, looking upon themselves as sent by him for the punishment of evil-doers, and for the praise of them that do well; making use of all the influence and authority they are invested with, to promote virtue, righteousness, and good manners, among men; when laws are made with one continued view to the good of the public, and executed with diligence, equity, and fidelity; when persons in all the relative stations of life, perform faithfully and conscientiously the duties of the respective stations wherein they are placed; when bargains are regularly contracted upon terms of equitable consideration, and executed with justice and punctual veracity; when in every exigence of common life, mutual trust and confidence, universal benevolence and good will, are both the spring or motive, and the rule or measure, of action; there is no one so absurd as not to see, that there hence arises, in necessary, in evident, in immediate consequence, an image of public happiness the most lovely that the mind of man ***** So can possibly be presented with. far as justice, and charity, and universal virtue, prevail and are practised in any nation or community, so far will that community find those good effects, which, were men's virtue perfect, would be perfect felicity. On the contrary, so far as injustice, tyranny, fraud, luxury, and other vices are encouraged in any society of men, so far will that society feel certain degrees of those pernicious effects, which, where vice and corruption arise universally to their highest pitch, do unavoidably end in total destruction." NUMBER 12. How jostling crouds with prudence to decline, THE following letter relates to a subject which has often forced itself upon my notice, and I therefore readily give it a place: TO THE INSPECTOR. SIR,-To the most cursory observer who has traversed the streets of London, the utility of the mode of walking adopted there-by each person when his right hand is to the wall, keeping the wall; and when the contrary, walking outside-must appear obvious; indeed, abso N lutely necessary, both for safety and convenience. It is a matter of regret, that such a practice is not commonly followed at Hull, and all other populous places. I have much reason to wish it, for I speak feelingly on the subject. This you will allow, when I inform you, that since my residence here, I have not only been jostled, but necessitated to make a thousand unmeaning apologies for coming in contact with others, though, in fact, I was not the aggressor; in truth, I have more than once been in the same predicament as Sterne with the Marquisina di F. at the concert at Milan; that is-I have been obliged to stand still while the person I have met has passed me! This, Mr. INSPECTOR, is a serious grievance to one of my taciturn temper, having a spice of the Spectator in my composition; and if, through the insertion of this letter in your miscellany, the rule I recommend should be made more public, and become generally adopted, it would prove an accommodation to thousands, and more particularly to Your humble servant, AMICUS. The inconveniences stated by Amicus, are such as ought to enforce the adoption of the regulation he has pointed out; but he has passed over in silence some others, that weigh still more strongly |