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Book of Common Prayer.

579

From envy, hatred, and malice, and all un

charitableness.

The world, the flesh, and the devil.

The kindly fruits of the earth.

The Litany.

Ibid.

Ibid.

Read, mark, learn, and inwardly digest.

Collect for the Second Sunday in Advent.

Renounce the devil and all his works.

Baptism of Infants.

The pomps and vanity of this wicked world.

Catechism.

To keep my hands from picking and stealing.

Ibid.

To do my duty in that state of life unto which it shall please God to call me.

Ibid.

An outward and visible sign of an inward and spiritual grace.

Ibid

Let him now speak, or else hereafter for ever hold his peace. Solemnization of Matrimony.

To have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part.

To love, cherish, and to obey.

Ibid.

Ibid.

With this ring I thee wed, with my body I thee worship, and with all my worldly goods I thee endow.

Ibid.

In the midst of life we are in death.1

[Book of Common Prayer continued.

The Burial Service.

Earth to earth, ashes to ashes, dust to dust, in sure and certain hope of the Resurrection.

Ibid.

But it was even thou, my companion, my guide, and mine own familiar friend.

The Psalter. Ps. lv. 14.

The iron entered into his soul.

Ps. cv. 18.

TATE AND BRADY.2

And though he promise to his loss,
He makes his promise good.

Ps. xv. 5.

The sweet remembrance of the just
Shall flourish when he sleeps in dust.

Ps. cxii. 6.

1 This is derived from a Latin antiphon, said to have been composed by Notker, a monk of St. Gall, in 911, while watching some workmen building a bridge at Martinsbrücke, in peril of their lives. It forms the groundwork of Luther's antiphon De Morte.

2 Nahum Tate, 1652-1715; Nicholas Brady, 1659, 1726.

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A Cadmean victory was one in which the victors suffered as much as their enemies.

The half is more than the whole.

Νήπιοι· οὐδὲ ἴσασιν ὅσῳ πλέον ἥμισυ παντός.
Hesiod, Works and Days, v. 40.

To leave no stone unturned.

Hávta kivĥoai térρov. — Euripides, Heraclid. 1002.

This may be traced to a response of the Delphic Oracle, given to Polycrates, as the best means of finding a treasure buried by Xerxes' general, Mardonius, on the field of Platæa. The Oracle replied, Πάντα λίθον κίνει, Turn every stone.

Corp. Paramiogr. Græc. i. p. 146.

The blood of the Martyrs is the seed of the Church.

Plures efficimur, quoties metimur a vobis; semen est sanguis Christianorum.

Tertullian, Apologet., c. 50.

Man is a two-legged animal without feathers.

Plato having defined man to be a two-legged animal without feathers, he (Diogenes) plucked a cock, and, bringing him into the school, said "Here is Plato's man." From which there was added to the

definition, "with broad, flat nails."

Diogenes Laertius, Lib. vi. c. ii. Vit. Diog. Ch. vi. § 40.

I believe it, because it is impossible.

Credo, quia impossibile.

This is a misquotation of Tertullian, whose words

are,

Certum est, quia impossibile est.

De Carne Christi, c. 5.

Every man is the architect of his own fortune.

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Sed res docuit id verum esse quod in carminibus Appius ait, “Fabrum esse suæ quemque fortunæ." Pseudo-Sallust. Epist. de Rep. Ordin. ii. 1.

Cæsar's wife should be above suspicion.

Cæsar was asked why he had divorced his wife. "Because," said he, "I would have the chastity of my wife clear even of suspicion.”

Plutarch, Life of Cæsar. Ch. 10.

Strike, but hear.

Eurybiades lifting up his staff as if he was going to strike, Themistocles said "Strike if you will, but Plutarch, Life of Themistocles.

hear."

Where the shoe pinches.

In the Life of Æmilius Paulus, Plutarch relates the story of a Roman being divorced from his wife. "This person being highly blamed by his friends, who demanded,— was she not chaste? was she not fair?-holding out his shoe asked them whether it was not new, and well made. Yet, added he, none

of you can tell where it pinches me.”

To smell of the lamp.

Plutarch, Life of Demosthenes. Ch. 8.

Appeal from Philip drunk to Philip sober.

Inserit se tantis viris mulier alienigeni sanguinis : quæ a Philippo rege temulento immerenter damnata, Provocarem ad Philippum, inquit, sed sobrium. Val. Maximus. Lib. vi. cap. 2.

To call a spade a spade.

Plutarch, Reg. et Imp. Apoph. Philip. xv.

Τὰ σῦκα σῦκα, τὴν σκάφην δὲ σκάφην ὀνομάζων. Aristophanes, as quoted in Lucian, Quom. Hist. sit conscrib. 41.

Begging the question.

This is a common logical fallacy, petitio principii; and the first explanation of the phrase is to be found in Aristotle's Topica, viii. 13, where the five ways of begging the question are set forth. The earliest English work in which the expression is found is "The Arte of Logike plainlie set forth in our English Tongue, &c. 1584."

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