Rich. III. i. 3.

Precious in the sight of the Lord is the death of his saints. - Ps. cxvi. 15.
Cres.
My love admits no qualifying dross;

.....

No more my grief, in such a precious loss. - Troil. iv. 4. PREVENT, go before, anticipate. (DIR, PIávw, πроpdávw.)

-

I prevented the dawning of the morning. Ps. cxix. 147.
We which are alive . . . . . shall not prevent them which are asleep.
1 Thess. iv. 15.

Tal. Content, my liege? Yes; but that I am prevented
I should have begged I might have been employed.

Brutus.

But I do find it cowardly and vile,
For fear of what might fall, so to prevent
The time of life.-J. Caesar, v. 1.

PROFIT, be a proficient. (Tрокóttw.)

1 K. Hen. VI. iv. 1.

I profited in the Jews' religion. Gal. i. 14.

Mort. In faith, he is a worthy gentleman;
Exceedingly well read, and profited

In strange concealments.-1 Hen. IV. iii. 1.

PROPER, handsome. (doreios.)

Claud.

Because they saw he was a proper child.

He is a very proper man.

Heb. xi. 23.

D. Pedro. He hath, indeed, a good outward happiness.- Much Ado, ii. 3 Gloster. Upon my life, she finds, though I cannot,

Myself to be a marvellous proper man.

I'll be at charges for a looking-glass.-K. Rich. III. i. 2.

PROPER, private.

Olivia.

I have of mine own proper good. 1 Chron. xxix. 3.
Here at my house, and at my proper cost.

.....

PROVOKE, call forth, incite. (épedisw.)

Twelfth Night, v. 1.

Your zeal hath provoked very many.
Miranda. Wherefore did they not that hour destroy us?
Prospero. Well demanded, wench;

My tale provokes that question. - Tempest i. 2.

Gloster (to Anne).

..... Nay, do not pause; for I did kill King Henry; But 't was thy beauty that provoked me. - Rich. III. i. 2.

And they go down quick unto the pit. Numb. xvi. 30.

The word of God is quick and powerful.

Heb. iv. 12.

The quick and the dead. - 2 Tim. iv. 1.
Laertes (leaping into the grave). Hold off the earth awhile
Till I have caught her once more in mine arms :-
Now pile your dust upon the quick and dead. - Ham. v. 1.

K. Henry. The mercy that was quick in us but late

QUIT, acquit.

Edmund.

By your own counsel is suppressed and killed. - Hen. V. ii. 2.

Now quit you well. — Lear, ii. 1.

REASONABLE, rational, of the reason. (Aoyikós.)

Which is your reasonable service.

Rom. xii. 1. (Cf. Assem. Cat. "True

body and reasonable soul.")

Beatrice. ..... If he have wit enough to keep himself warm, let him bear it for a difference between himself and his horse: for it is all the wealth he hath left to be known a reasonable creature.

SORE, severe-ly, very. (Aíav, etc.)

A sore botch that cannot be healed.

- Much Ado, i. 1.

- Deut. xxviii. 35.

The spirit cried, and rent him sore. - Mark ix. 26. P. John. ..... I hear the king, my father, is sore sick.

2nd Hen. IV. iv. 3.

Edmund. .... Though the conflict be sore. - Lear iii. 5.

.....

SPITE, provocation, insult. (ßp-.)

And entreated them spitefully.. Matt. xxii. 6. Mortimer. This is the deadly spite that angers me,

My wife can speak no English, I no Welsh.- 1st Hen. IV. iii. 1.

STILL, constant-ly. (.)

Q. Eliz.

Titus.

They will be still praising thee. - Ps. lxxxiv. 4.

But that still use of grief makes wild grief tame,
My tongue should to thy ears not name my boys

Till that my nails were anchored in thine eyes. - Rich. III. iv. 4.
And by still practice learn to know thy meaning.
T. Andron. iii. 2.

.....

STRAIT, narrow, small. (, σTEVÓS.)

The place where we dwell with thee is too strait for us.
Strait is the gate. Matt. vii. 14.

The strait pass was damm'd

With dead men, hurt behind, and cowards living,
To die with lengthened shame. — Cym. v. 3.

TELL, count. (p.)

I may tell all my bones. - Ps. xxii. 17.

Launcelot.

I am famished in his service; you may tell every finger

I have with my ribs. -Mer. of Ven. ii. 2.

Iago...... But O, what damned minutes tells he o'er,
Who dotes, yet doubts; suspects, yet strongly loves.

THOUGHT, anxiety, melancholy. (μepuva-).

Take no thought beforehand what ye shall speak. Mark xiii. 11.
Take no thought for your life. Luke xii. 22.

Viola.

--

She never told her love,

But let concealment, like a worm i' the bud
Feed on her damask cheek; she pined in thought.
Twelfth Night, ii. 4.

Laertes (of Ophelia singing). Thought and affliction, passion, hell itself, She turns to favor and to prettiness. - Ham. iv. 5. Thus conscience does make cowards of us all;

Hamlet.

And thus the native hue of resolution

Is sicklied o'er with the pale cast of thought. Ham. iii. 1.
Brutus. Alas, good Cassius, do not think of him [Antony];
If he love Caesar, all that he can do

Is to himself; take thought, and die for Caesar. —J. Caesar, ii. 1.

TREATISE, narrative. (óyos.)

Macbeth.

. . . . The time has been, my senses would have cooled To hear a night-shriek; and my fell of hair

Would at a dismal treatise rouse and stir

Petruchio.

.....

I trow not.

And, I trow, this is his house;
Here, sirrah Grumio, knock, I say. Tam. the Shrew, i. 2.
Learn more than thou trowest. - Lear i. 4.

But, in faith, Kate, the elder I wax, the better I shall - Hen. V. v. 2.

If any man in Italy have a fairer table, which doth offer
Mer. of Ven. ii. 2.

WIT, WOT, know. (, yopiw, oida.)

I wot that he whom thou blessest is blessed. - Num. xxii. 6.
We do you to wit of the grace of God. 2 Cor. viii. 1.

Gower.

Now please you wit

The epitaph is for Marina writ. - Peric. iv. 4.

Demetrius.

.....

.. But, my good Lord, I wot not by what power (But by some power it is) my love to Hermia

Melted, as doth the snow. - Mids. Night's Dream, iv. 1.

WORSHIP, respect. (dóga.)

Have worship in the presence of them that sit at meat. Luke xiv. 10.

To charge all the sophistry with which the world abounds to the conscious design of deceiving men would be uncandid. The largest part of the false reasoning by which men practice imposition upon themselves and others, is probably more or less unconscious. They first adopt an opinion under the influence of prejudice or passion, and then set themselves at work to find arguments for its support. The opinion is not the result of the arguments, nor is it sustained by them; but the arguments were invented to adorn the opinion and give it a decent show of truth, and it is the opinion which sustains them. Some years ago, the people of a certain village in Ohio erected a neat house of worship. The front was adorned with a row of pilasters adhering to its body, which certainly added to its architectural beauty, and were designed to have the appearance of supporting it. But winter coming on before the pedestals of these pilasters could be placed under them, they were left till the ensuing summer hanging to the front of the house with nothing but empty air for their support, whereby their true office-to seem, not to be

was at once made manifest. In due time

the pedestals were nicely adjusted, as hollow as the pilas ters which they seemed to support, and on which, in turn, the front of the building seemed to rest. There they were, an admirable representation of a vast amount of the arguments current in this world of vain show. They are not the grounds of the opinions which they seem to support, but they are appended to the front of them to give them an appearance of truth.

We are very far from denying that an opinion taken upon trust, without argument, may be true, and therefore capable of being afterwards supported by valid reasons. Children must receive their opinions at the outset mainly on the authority of their parents and teachers; and even in mature years a large part of our beliefs must continue to rest on the foundation of faith. This is a great law of God's moral government. Like every other general law, it is subject to much abuse in our crooked and perverse world; yet its influence is, upon the whole, highly beneficent. But, as already intimated, we have now to do with sophistical arguments, invented to give a show of truth to untenable positions. To classify and describe the numerous shapes which false reasoning assumes, is no part of our present design. We simply remark that one of its most common forms and a form, too, that has been abundantly employed in the controversy concerning American slavery — consists in an evasion, whether conscious or unconscious, of the true point at issue by the confusion of things that differ essentially in their nature. Thus, it has been argued that, since the authority which God has delegated to parents over their children is absolute, there cannot be in the possession and exercise of such authority, anything in itself wrong; and, therefore, that slavery is not intrinsically a wrong institution an argument which rests on the false assumption that absolute authority is the essence of the relation held by the master towards his slave. Again, it was a well-known usage of antiquity, nowhere disapproved of in the holy scriptures, that the bridegroom should pay for his bride a stipulated sum to the father or brothers.