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of the latter times has given a softer turn to the expression. It is now said, the king can do no wrong, but his ministers may. In allusion to this, the Parliament of 1741 declared they made war against the king for the king's service. But his majesty affirmed that such a distinction was absurd; though, by the way, his own creed contained a greater absurdity, for he believed he had an authority from God to oppress the subjects, whom by the same authority he was obliged to cherish and defend. Aristotle calls all princes tyrants, from the moment they set up an interest different from that of their subjects; and this is the only definition he gives us of tyranny. Our own countrymen, before cited, and the sagacious Greek, both agree on this point, that a governor who acts contrary to the ends of government loses the title bestowed on him at his institution. It would be highly improper to give the same name to things of different qualities, or that produce different effects; matter, while it communicates heat, is generally called fire, but when the flames are extinguished the appellation is changed. Sometimes, indeed, the same sound serves to express things of a contrary nature; but that only denotes a defect, or poverty in the language.

A wicked prince imagines that the crown receives a new lustre from absolute power, whereas every step he takes to obtain it is a forfeiture of the crown.

His conduct is as foolish as it is detestable; he aims at glory and power, and treads the path that leads to dishonor and contempt; he is a plague to his country, and deceives himself.

During the inglorious reigns of the Stuarts (except a part of Queen Anne's) it was a perpetual struggle between them and the people; those endeavoring to subvert, and these bravely opposing the subverters of liberty. What were the consequences? One lost his life on the scaffold, another was banished. The memory of all of them stinks in the nostrils of every true lover of his country; and their history stains with indelible blots the English annals.

The reign of Queen Elizabeth furnishes a beautiful contrast. All her views centred in one object, which was the public good. She made it her study to gain the love of her subjects, not by flattery or little soothing arts, but by rendering them substantial favors. It was far from her policy to encroach on their privileges; she augmented and secured them.

And it is remarked to her eternal honor that the acts presented to her for her royal approbation (forty or fifty of a session of Parliament) were signed without any examining further than the titles. This wise and good queen only reigned for her peo

ple, and knew that it was absurd to imagine they would promote anything contrary to their own interests, which she so studiously endeavored to advance. On the other hand, when this queen asked money of the Parliament, they frequently gave her more than she demanded, and never inquired how it was disposed of, except for form's sake, being fully convinced she would not employ it but for the general welfare. Happy princess, happy people! what harmony, what mutual confidence! Seconded by the hearts and purses of her subjects, she crushed the exorbitant power of Spain, which threatened destruction to England and chains to all Europe. That monarchy has ever since pined under the stroke, so that now, when we send a manof-war or two to the West Indies, it puts her into such a panic fright, that if the galleons can steal home she sings Te Deum as for a victory.

This is a true picture of governments; its reverse is tyranny.

MORALS OF CHESS.

PLAYING at chess is the most ancient and most universal game known among men; for its original is beyond the memory of history, and it has, for numberless ages, been the amusement of all the civilized nations of Asia, the Persians, the Indians, and the Chinese. Europe has had it above a thousand years; the Spaniards have spread it over their part of America; and it has lately begun to make its appearance in the United States. It is so interesting in itself as not to need the view of gain to induce engaging in it, and thence it is seldom played for money. Those, therefore, who have leisure for such diversions, cannot find one that is more innocent; and the following piece, written with a view to correct (among a few young friends) some little improprieties in the practice of it, shows at the same time that it may, in its effects on the mind, be not merely innocent, but advantageous to the vanquished as well as the victor:

The game of chess is not merely an idle amusement. Several very valuable qualities of the mind, useful in the course of human life, are to be acquired or strengthened by it, so as to become habits, ready on all occasions. For life is a kind of chess, in which we have often points to gain, and competitors or adversaries to contend with, and in which there is a vast variety of good and evil events, that are in some degree the effects of

prudence or the want of it. By playing at chess, then, we may learn,

I. Foresight, which looks a little into futurity, and considers the consequences that may attend an action; for it is continually occurring to the player, "If I move this piece, what will be the advantage of my new situation? What use can my adversary make of it to annoy me? What other moves can I make to support it, and to defend myself from his attacks?"

II. Circumspection, which surveys the whole chess-board or scene of action; the relations of the several pieces and situations, the dangers they are respectively exposed to, the several possibilities of their aiding each other, the probabilities that the adversary may make this or that move, and attack this or the other piece, and what different means can be used to avoid his stroke, or turn its consequences against him.

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III. Caution, not to make our moves too hastily. This habit is best acquired by observing strictly the laws of the game; such as, If you touch a piece, you must move it somewhere; if you set it down, you must let it stand;" and it is therefore best that these rules should be observed, as the game thereby becomes more the image of human life, and particularly of war; in which, if you have incautiously put yourself into a bad and dangerous position, you cannot obtain your enemy's leave to withdraw your troops, and place them more securely, but you must abide all the consequences of your rashness.

And, lastly, we learn by chess the habit of not being discouraged by present appearances in the state of our affairs, the habit of hoping for a favorable change, and that of persevering in the search of resources. The game is so full of events, there is such a variety of turns in it, the fortune of it is so subject to sudden vicissitudes, and one so frequently, after long contemplation, discovers the means of extricating one's self from a supposed insurmountable difficulty, that one is encouraged to continue the contest to the last, in hopes of victory by our own skill, or at least of getting a stale mate, by the negligence of our adversary. And, whoever considers, what in chess he often sees instances of, that particular pieces of success are apt to produce presumption, and its consequent inattention, by which the losses may be recovered, will learn not to be too much discouraged by the present success of his adversary, nor to despair of final good fortune upon every little check he receives in the pursuit of it.

That we may therefore be induced more frequently to choose this beneficial amusement, in preference to others which are not attended with the same advantages, every circumstance which

may increase the pleasures of it should be regarded; and every action or word that is unfair, disrespectful, or that in any way may give uneasiness, should be avoided, as contrary to the immediate intention of both the players, which is to pass the time agreeably.

Therefore, first, if it is agreed to play according to the strict rules, then those rules are to be exactly observed by both parties, and should not be insisted on for one side, while deviated from by the other, for this is not equitable.

Secondly, if it is agreed not to observe the rules exactly, but one party demands indulgences, he should then be as willing to allow them to the other.

Thirdly, no false move should ever be made to extricate yourself out of difficulty, or to gain an advantage. There can be no pleasure in playing with a person once detected in such unfair practice.

Fourthly, if your adversary is long in playing, you ought not to hurry him, or express any uneasiness at his delay. You should not sing, nor whistle, nor look at your watch, nor take up a book to read, nor make a tapping with your feet on the floor, or with your fingers on the table, nor do anything that may disturb his attention. For all these things displease; and they do not show your skill in playing, but your craftiness or your rudeness.

Fifthly, you ought not to endeavor to amuse and deceive your adversary, by pretending to have made bad moves, and saying that you have now lost the game, in order to make him secure and careless, and inattentive to your schemes; for this is fraud and deceit, not skill in the game.

Sixthly, you must not, when you have gained a victory, use any triumphing or insulting expression, nor show too much pleasure; but endeavor to console your adversary, and make him less dissatisfied with himself, by every kind of civil expression that may be used with truth, such as, "You understand the game better than I, but you are a little inattentive;" or, You play too fast;" or, "You had the best of the game, but something happened to divert your thoughts, and that turned it in my favor."

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Seventhly, if you are a spectator while others play, observe the most perfect silence. For, if you give advice, you offend both parties, him against whom you give it, because it may cause the loss of his game; him in whose favor you give it, because, though it be good, and he follows it, he loses the pleasure he might have had, if you had permitted him to think until it

had occurred to himself. Even after a move or moves, you must not, by replacing the pieces, show how they might have been placed better; for that displeases, and may occasion disputes and doubts about their true situation. All talking to the players lessens or diverts their attention, and is therefore unpleasing. Nor should you give the least hint to either party, by any kind of noise or motion. If you do, you are unworthy to be a spectator. If you have a mind to exercise or show your judgment, do it in playing your own game, when you have an opportunity, not in criticizing, or meddling with, or counselling the play of others.

Lastly, if the game is not to be played rigorously, according to the rules above mentioned, then moderate your desire of victory over your adversary, and be pleased with one over yourself. Snatch not eagerly at every advantage offered by his unskilfulness or inattention; but point out to him kindly that by such a move he places or leaves a piece in danger and unsupported; that by another he will put his king in a perilous situation, &c. By this generous civility (so opposite to the unfairness above forbidden) you may, indeed, happen to lose the game to your opponent; but you will win what is better, his esteem, his respect, and his affection, together with the silent approbation and good-will of impartial spectators.

A PARABLE ON PERSECUTION.

1. AND it came to pass, after these things, that Abraham sat in the door of his tent about the going down of the sun. 2. And behold a man, bowed with age, came from the the wilderness, leaning on a staff.

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3. And Abraham rose and met him, and said, "Turn in, I pray thee, and wash thy feet, and tarry all night, and thou shalt arise early in the morning and go on thy way.'

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4. But the man said, "Nay, for I will abide under this tree." 5. And Abraham pressed him greatly; so he turned, and they went into the tent, and Abraham baked unleavened bread, and they did eat.

6. And when Abraham saw that the man blessed not God, he aid unto him, "Wherefore dost thou not worship the most high God, creator of heaven and earth?"

7. And the man answered and said, "I do not worship the

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