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"By advantage taken of one in fault, in dire peril, and at thy mercy, thou hast seized goods worth above thirteenpence ha'penny, paying but a trifle for the same; and this, in the eye of the law, is constructive barratry, misprision of treason, malfeasance in office, ad hominem expurgatis in statu quo and the penalty is death by the halter, without ransom, commutation, or benefit of clergy."
Paul: "Arbitramur hominem iustificari ex fide absque operibus" as "We hold that the human will be justified without the works of the law but only by faith." You also tell me that the Papists are causing a great fuss because St. Secondly, you ask if the departed saints intercede for us. Regarding the first question, you can give the papists this answer from me if you so desire.
Maston, in despair, went in search of Michel Ardan, who counseled him to resign himself to the situation, adding one or two arguments ad hominem. "You see, old fellow," he said, "you must not take what I say in bad part; but really, between ourselves, you are in too incomplete a condition to appear in the moon!" "Incomplete?" shrieked the valiant invalid.
Sect. 1. When the Apostle forbiddeth us to be the servants of men, 1 Cor. vii. 23, is it not his meaning that we should do nothing upon the mere will and pleasure of men, or propter hominem et non propter Deum, as Becane the Jesuit expoundeth it, illustrating what he saith by another place, Eph. vi. 6, 7. Christian servants thought it an unworthy thing to serve wicked men, neither yet took they well with the serving of godly men, for that they were all brethren in Christ. The Apostle answereth them, that they did not the will of man, because it was the will of man, but because it was the will of God, and so they served God rather than man, importing that it were indeed a grievous yoke for any Christian to do the will of man, if he were not sure that it is according to the will of God. Should any synod of the church take more upon them than the synod of the apostles did, who enjoined nothing at their own pleasure, but only what they show to be necessary, because of the law of charity? Acts xv. 28. Or should Christians, who ought not to be children, carried about with every wind, Eph. iv. 14; who should be able to discern both good and evil, Heb. v. 14; in whom the word of God ought to dwell plentifully, Col. iii. 16; who are commanded to beware of men, Matt. x. 17; not to believe every spirit, to prove all things, 1 John iv. 1; and to judge of all that is said to them, 1 Thes. v. 21; should they, I say, be used as stocks and stones, not capable of reason, and therefore to be borne down by naked will and authority? 1 Cor. x. 15. Yet thus it fareth with us. Bishop Lindsey will have the will of the law to rule our consciences, which is by interpretation, Sic volo, sic jubeo, sit pro ratione voluntas. He gives us not the reason or equity of the law, but only the will of it, to be our role. Bishop Spotswood will have us to be so directed by the sentence of our superiors, that we take their sentence as a sufficient ground to our consciences for obeying. Which is so much as to say, you should not examine the reason and utility of the law, the sentence of it is enough for you: try no more when you hear the sentence of superiors, rest your consciences upon this as a sufficient ground: seek no other, for their sentence must be obeyed. And who among us knoweth not how, in the Assembly of Perth, free reasoning was shut to the door, and all ears were filled with the dreadful pale of authority? There is this much chronicled in two relations of the proceedings of the same, howbeit otherwise very different. They who did sue for a reformation of church discipline in England, complained that they received no other answer but this: “There is a law, it must be obeyed;” and after the same manner are we used. Yet is this too hard dealing, in the judgment of a Formalist, who saith, that the church doth not so deal with them whom Christ hath redeemed: Ac si non possint capere quid sit religiosum, quid minus, itaque quae ab ecclesia proficiscuntur, admonitiones potius et hortationes dici debent, quam leges. And after, he says of ecclesiastical authority, tenetur reddere paerscripti rationem. “I grant (saith Paybody ) it is unlawful to do, in God’s worship, anything upon the mere pleasure of man.” Chemnitius taketh the Tridentine fathers for not expounding rationes decreti. Junius observeth, that in the council of the apostles, mention was made of the reason of their decree. And a learned historian observeth of the ancient councils, that there were in them, reasonings, colloquies, discussions, disputes, yea, that whatsoever was done or spoken, was called the acts of the council, and all was given unto all. Caeterum (saith Danaeus ) quoniam ut ait Tertullianus in Apologetico, iniqua lex est quae se examinari non patitur; non tam vi cogere homines ad obsequium quam ratione persuadere debent cae leges, quae scribuntur
Some are never without a difference, and commonly by amusing men with a subtilty, blanch the matter; of whom A. Gellius saith, Hominem delirum, qui verborum minutiis rerum frangit pondera. Of which kind also, Plato, in his Protagoras, bringeth in Prodius in scorn, and maketh him make a speech, that consisteth of distinction from the beginning to the end.
The so-called argumentum ad hominem and the argumentum ad populum are special cases of ignoring the question: they consist of appeals to the feelings or special interests of the reader or the audience which run away from the question at issue. They are not uncommon in stump speeches, and in other arguments whose chief purpose is to arouse enthusiasm.
And Long Ned, seeing that Paul insisted, pocketed the guinea. When this delicate matter had been arranged, "Come," said Pepper, "come, get your hat; but, bless me! I have forgotten one thing." "What?" "Why, my fine Paul, consider. The play is a bang-up sort of a place; look at your coat and your waistcoat, that's all!" Our hero was struck dumb with this arqumentum ad hominem.
In the heat of discussion Brandenburg on one occasion is said to have given his intended son-in-law a box on the ear! an argument 'ad hominem' which seems to have had the effect of sending the Palatine into the bosom of the ancient church and causing him to rely thenceforth upon the assistance of the League.
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