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Off. 3, 102 agere aliquid et moliri volunt; Acad. 2, 22 ut moliatur aliquid et faciat; N.D. 1, 2 utrum di nihil agant, nihil moliantur; Mur. 82 et agant et moliantur. QUID ... ALIQUID: for the ellipsis in quid qui cf. n. on 22 quid ... Addiscunt = προμανθανουσι = learn on and on, go on learning. UT ... VIDEMUS: put, as Allen observes, for ut Solon fecit, quem videmus. SOLONEM: see also 50.
Tam immensum terrarum spatium non tenent tantum Chauci, sed et implent: populus inter Germanos nobilissimus, quique magnitudinem suam malit justitia tueri: sine cupiditate, sine impotentia, quieti secretique, nulla provocant bella, nullis raptibus aut latrociniis populantur. Id praecipuum virtutis ac virium argumentum est, quod, ut superiores agant, non per injurias assequuntur.
Considered among the Germans, in the estimation of the Germans. Quique tueri. A clause connected to an adj. Qui in both passages==talis, ut. Hence followed by subj. Ut agant depends on assequuntur. Subj. H. 490; Z. 531, a. Si res poscat. Some copies read: si res poscat exercitus. But posco and postulo seldom have the object expressed in such clauses, cf. 44: ut res poscit; 6: prout ratio poscit.
Nec regibus infinita aut libera potestas: et duces exemplo potius, quam imperio, si prompti, si conspicui, si ante aciem agant, admiratione praesunt.
See the principle well stated and illustrated in Doederlein's Essay on the style of Tacitus, p. 15, in my edition of the Histories. Admiratione praesunt. Gain influence, or ascendency, by means of the admiration which they inspire, cf. note on metus, Sec. 2. Agant. Subj., ut ad judicium admirantium, non mentem scriptoris trahatur. Guen. Animadvertere==interficere. Cf.
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.
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