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Summe pater, quodcunque tuum de corpore Numen Hoc statuat, precibus Christus adesse velit: Ingenio parcas, nee sit mihi culpa rogasse, Qua solum potero parte placere tibi. Works, i.159. According to the Gent. Mag. 1783, p.542, Dr. Lawrence died at Canterbury on June 13 of this year, his second son died on the 15th.
In the Thalaba, the Madoc, and still more evidently in the unique Cid, in the Kehama, and, as last, so best, the Roderick; Southey has given abundant proof, se cogitare quam sit magnum dare aliquid in manus hominum: nec persuadere sibi posse, non saepe tractandum quod placere et semper et omnibus cupiat. But on the other hand, I conceive, that Mr.
Nor, lastly, may we obey men, so as to break the law of purity, and “perform any action with a doubtful conscience; that is, whereof either the world hath not, nor we out of it have no warrant, in which case tender consciences must be tendered rather than be racked by authority, for be the things in themselves never so lawful, &c., they are utterly unlawful to me without such information.” Whereas, therefore, some say, that in the use of matters indifferent, the laws of those who are set over us ought to rule us; we still answer that our practice may not be ruled by any law of man, except it be according to the rules of the word, whereof one is this, Tantum oportere esse obedientiae studium in Christianis, ut nihil agant, quod non existiment vel potius certi sint placere Deo.
Some help themselves with countenance and gesture, and are wise by signs; as Cicero saith of Piso, that when he answered him, he fetched one of his brows up to his forehead, and bent the other down to his chin; Respondes, altero ad frontem sublato, altero ad mentum depresso supercilio, crudelitatem tibi non placere.
Roscher says that, whereas all the scholastics were agreed on the excellence of agriculture as an occupation, the best they could say of manufacture was Deo non displicet, whereas of commerce they said Deo placere non potest; and draws attention to the interesting consequence of this, namely, that the various classes of goods that took part in the different occupations were also ranked in a certain order of sacredness.
Herein I shall answer for my self with the Comoedian, Placere studeo bonis quam plurimis, et minimé multos lædere: I endeavor to give content to the most I can of those that are well disposed, and no scandal to any. I grant, I find him blamed and condemned: I do no less my self.
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