Part 4 › Chapter 4: Directions to Lawyers about their Duty to God., A Christian Directory by Richard Baxter (1673) | AskReformation

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§. 5. Direct. 3. Be not Counsellors or Advocates against God, that is, against Justice, Truth or Innocency. A b•d cause would have no Patrons, if there were no bad or ignorant Lawyers. Its a dear bought fee, which is got by sinning; especially by such a wilful aggravated sin, as the deliberate¹ pleading for iniquity, or opposing of the Truth. Judas his gain and Ahithophel's counsel will be too hot at last for conscience; and sooner drive them to hang themselves in the review, than afford them any true content: As St. James saith to them that he calleth to weep and howl, ²for their approaching misery, Your Riches are corrupted, and your garments moth-eaten, your Gold and Silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last days. What ever you say or do against truth, and innocency, and justice, you do it against God himself. And is it not a sad case that among professed Christians, there is no cause so bad but can find an Advocate for a fee? I speak not against just counsel to a man that hath a bad cause (to tell him it is bad, and persuade him to disown it): Nor I speak not against you for pleading against excessive penalties or damages: For so far your cause is good, though the main cause of your Client was bad: But he that speaketh or counselleth another for the defence of sin, or the wronging of the innocent, or the defrauding another of his right, and will open his mouth to the injury of the just, for a little money, or for a friend, must try whether that money or friend will save him from the vengeance of the Universal Judge (unless faith and true repentance which will cause Confession and Restitution, do prevent it).

§. 5. Direct. 3. Be not Counsell•rs or Advocates against God, that is, against Iustice, Truth or Innocency. A b•d cause would have no Patrons, if there were no bad or ignorant Lawyers. Its a dear bought fee, which is got by sinning; especially by such a wilful aggravated sin, as the deliberate¹ pleading for iniquity, or opposing of the Truth. Iudas his gain and Aohitophels counsel will be too hot at last for conscience; and sooner drive them to hang themselves in the review, than afford them any true content: As St. Iames saith to them that he calleth to weep and howl, ²for their approaching misery, Your Riches are corrupted, and your garments moth-eaten, your Gold and Silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: ye have heaped treasure together for the last dayes. What ever you say or do against truth, and innocency, and justice, you do it against God himself. And is it not a sad case that among prof•ssed Christians, there is no cause so bad but can find an Advocate for a fee? I speak not against just counsel to a man that hath a bad cause (to tell him it is bad, and perswade him to disown it): Nor I speak not against you for pleading against excessive penalties or damages: For so far your cause is good, though the main cause of your Client was bad: But he that speaketh or counselleth another for the defence of sin, or the wronging of the innocent, or the defrauding another of his right, and will open his mouth to the injury of the just, for a little money, or for a friend, must try whether that money or friend will save him from the vengeance of the Universal Judge (unless faith and true repentance which will cause Confession and Restitution, do prevent it).

1Direct. 3.
2Bias f•r•ur in c••sis orand•s summus a•que vehemen••ssimu• […], bonam tamen in par•em •• candy v•• exert •• sol• tum. La•tius •. 53. •u•um est h•mines propter justitiam dilig•r•; non autem justitiam propter homines postp•nere: Gregor. Reg. Justitia non novit patrem, vel matrem: Veritatem novit: personam non novit: Deum imitatur—Cassian. Plutarch saith, that Callicratidas being offered a great sum of money, (of which he had great need to pay his Seamen) if he would do an unjust act, refused; To whom saith Cleander his Counsellor, Ego prosecto hoc accepissem, si fuissem Callicratidas: He answered, Ego accepissem si fuissem Cleander.Bias f•r•ur in c••sis orand•s summus a•que vehemen••ssimu• 〈…〉, bonam tamen in par•em •• c•ndi v•• exer• •• sol tum. Latius . 53. uum est hmines propter justitiam diligr; non autem justitiam propter homines postpnere: Gregor. Reg. Justitia non novit patrem, vel matrem: Veritatem novit: personam non novit: Deum imitatur—Cassian. Plutarch saith, that Callicratidas being offered a great summ of money, (of which he had great need to pay his Seamen) if he would do an unjust act, refused; To whom saith Cleander his Counsellor, Ego prosecto hoc accepissem, si fuissem Callicratidas: He answered, Ego accepissem si fuissem Cleander.

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Lampridius saith of Alexander Severus, Tanti eum stomachi fuisse in eos judices qui furtorum fama laborassent, etiamsi damnati non essent, ut si eos casu aliquo videret, commotion animi stomachi choleram evomeret, toto vultu inardescente, ita ut nihil posset loqui. And afterwards, Severissimus judex contra fures, appellans eosdem quotidianorum scelerum reos, & solos hosts inimi•osque reipublicae. Adding this instance, Eum notarium, qui falsum causae brevem in confilio imperatorio retulisset, incisis digitorum nervis, ita ut nunquam posset scribere, deportavit. And that he caused Turinus one of his Courtiers to be tied in the Market-place to a stake, and choked to death with smoke, for taking mens money on pretence of furthering their suits with the Emperor; Praecone dicente, Fumo punitur, qui vendidit fumum. He strictly prohibited buying of Offices, saying, Necesse est ut qui emit, vendat: Ego vero non patiar mercatores potestatum: quos si patiar, damnare non possum. The frowns or favour of man, or the love of money, will prove at last a poor defence against his Justice whom by injustice you offend.¹

Lampridius saith of Alexander Severus, Tanti eum stomachi fuisse in eos judices qui furtorum fama laborassent, etiamsi damnati non essent, ut si eos casu aliquo videret, commotione animi stomachi choleram evomeret, toto vultu inardescente, ita ut nihil posset loqui. And afterwards, Severissimus judex contra fures, appellans eosdem quotidianorum scelerum reos, & solos hostes inimi•osque reipublicae. Adding this instance, Eum notarium, qui falsum causae brevem in confilio imperatorio retulisset, incisis digitorum nervis, ita ut nunquam posset scribere, deportavit. And that he caused Turinus one of his Courtiers to be tyed in the Market-place to a stake, and choaked to death with smoak, for taking mens money on pretence of furthering their suits with the Emperour; Praecone dicente, Fumo punitur, qui vendidit fumum. He strictly prohibited buying of Offices, saying, Necesse est ut qui emit, vendat: Ego vero non patiar mercatores potestatum: quos si patiar, damnare non possum. The frowns or favour of man, or the love of money, will prove at last a poor defence against his Justice whom by injustice you offend.¹

1Facile est justitiam homini justissimo defendere. Cicero.Facile est justitiam homini justissimo defendere. Cic•ro.

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§. 6. Direct. 4. Make the cause of the innocent, as it were your own; and suffer it not to miscarry ¹through your slothfulness and neglect. He is a lover of money more than justice, that will sweat in the cause of the Rich that pay him well, and will slubber over and starve the cause of the poor, because he getteth little by them. What ever your place obligeth you to do, let it² be done diligently and with your might: both in your getting abilities, and in using them. Scaevola was wont to say, (ut lib. Pandect. 42. tit. refer.) [Jus civil vigilantibus scriptum est non dormientibus]. Saith Austin, [Ignorantia judicis plerumque est calamitas innocentis.] And as you look every Labourer that you hire should be laborious in your work, and your Physician should be diligent in his employment for your health; so is it as just that you be diligent for them whose cause you undertake, and where God who is the Lover of Justice doth require it.

§. 6. Direct. 4. Make the cause of the innocent, as it were your own; and suffer it not to miscarry ¹through your slothfulness and neglect. He is a lover of money more than justice, that will sweat in the cause of the Ri•h that pay him well, and will slubber over and starve the cause of the poor, because he getteth little by them. What ever your place obligeth you to do, let it² be done diligently and with your might: both in your getting abilities, and in using them. Scaevola was wont to say, (ut lib. Pandect. 42. tit. refer.) [Ius civile vigilantibus scriptum est non dormientibus]. Saith Austin, [Ignorantia judicis plerumque est calamitas innocentis.] And as you look every Labourer that you hire should be laborious in your work, and your Physicion should be diligent in his employment for your health; so is it as just that you be diligent for them whose cause you undertake, and where God who is the Lover of Justice doth require it.

1Direct. 4.
2Vix potest negligere, qui novit aequitatem: nec facile erroris vi•io sordescit, quem doctrina purgaverit. Cassiodor.

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§. 7. Direct. 5. Be acquainted with the temptations which most endanger you in your place, and ¹go continually armed against them with the true remedies, and with Christian faith, and watchfulness and resolution. You will keep your innocency, and consequently your God, if you see to it that you love nothing better than that which you should keep. No man will chaffer away his commodity for any thing which he judgeth to be worse and less useful to him. Know well how little friends or wealth will do for you in comparison of God, and you will not hear them when they speak against God, (Luke 14. 26. 17. 33.) When one of his friends was importunate with P. Rutilius to do him an unjust courtesy, and angrily said, [What use have I ²of thy friendship, if thou wilt not grant my request?] he answered him, [And what use have I of thy friendship, if for thy sake I must be urged to do unjustly]? It is a grave saying of Plutarch, Pulchrum quidem est justitia regnum adipisci: pulchrum etiam regno justitiam anteponere: Nam virtus alterum ita illustrem reddidit, ut regno dignus judicaretur; alterum ita magnum ut id contemnerit. Plut. in Lycurg. & Numa. But specially remember who hath said, What shall it profit a man to win all the world, and lose his soul? And that Temptations surprise you not, be deliberate and take time, and be not too hasty in owning or opposing a cause or person, till you are well informed: As Seneca saith of Anger, so say I here, Dandum semper est tempus: Veritatem enim dies aperit. Potest poena dilata exigi; cum non potest exacta revocari. Its more than a shame to say, I was mistaken, when you have done another man wrong by your temerity.

§. 7. Direct. 5. Be acquainted with the temptations which most endanger you in your place, and ¹go continually armed against them with the true remedies, and with Christian faith, and watchfulness and resolution. You will keep your innocency, and consequently your God, if you see to it that you love nothing better than that which you should keep. No man will chaffer away his commodity for any thing which he judgeth to be worse and less useful to him. Know well how little friends or wealth will do for you in comparison of God, and you will not hear them when they speak against God, (Luke 14. 26. 17. 33.) When one of his friends was importunate with P. Rutilius to do him an unjust courtesie, and angrily said, [What use have I ²of thy friendship, if thou wilt not grant my request?] he answered him, [And what use have I of thy friendship, if for thy sake I must be urged to do unjustly]? It is a grave saying of Plutarch, Pulchrum quidem est justitia regnum adipisci: pulchrum etiam regno justitiam anteponere: Nam virtus alterum ita illustrem reddidit, ut regno dignus judicaretur; alterum ita magnum ut id contemnerit. Plut. in Lycurg. & Numa. But specially remember who hath said, What shall it profit a man to win all the world, and lose his soul? And that Temptations surprize you not, be deliberate and take time, and be not too hasty in owning or opposing a cause or person, till you are well informed: As Seneca saith of Anger, so say I here, Dandum semper est tempus: Veritatem enim dies aperit. Potest poena dilata exigi; cum non potest exacta revocari. Its more than a shame to say, I was mistaken, when you have done another man wrong by your temerity.

1Direct. 5.
2Chilon in Laert. p. 43. (mihi) saith, Sibi non esse conscium in tota vita ingratitudinis: una tamen re se modice moveri, quod cum semel inter amicos illi judicandum esset, neque contra jus agere aliquid vellet, persuaserit amico judicium à se provocaret, ut sic nimirum utrumque & legem & amicum servaret. This was his injustice of which we repented.

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§. 1. Direct. 1. Be sure that the saving of mens lives and health, be first and chiefly in your Intention, ¹before any gain or honour of your own. I know you may lawfully have respect, both to your maintenance and honour: But in a second place only, as a far lesser good than the lives of men. If money be your Ultimate end, you debase your profession, which as exercised by you, can be no more to your honour or comfort, than your own intention carrieth it. It is more the End than the Means, that ennobleth or debaseth men: If gain be the thing which you chiefly seek, the matter is not very great (to you), whether you seek it by medicining men or beasts, or by lower means than either of them. To others indeed it may be a very great benefit, whose lives you have been a means to save; but to your selves it will be no greater, than your intention maketh it. If the honouring and pleasing God, and the public good, and the saving of mens lives, be really first and highest in your desires, then it is God that you serve in your profession: Otherwise you do but serve your selves. And take heed lest you here deceive your selves, by thinking that the Good of others is your end, and dearer to you than your gain, because your Reason telleth you it is better, and ought to be preferred: For God and the public good are not every mans end, that can speak highly of them, and say they should be so. If most of the world do practically prefer their carnal prosperity even before their souls, while they speak of the World as disgracefully as others, and call it Vanity; how much more easily may you deceive your selves, in preferring your gain before mens lives, while your tongue can speak contemptuously of gain.

§. 1. Direct. 1. Be sure that the saving of mens lives and health, be first and chiefly in your Intention, ¹before any gain or honour of your own. I know you may lawfully have respect, both to your maintenance and honour: But in a second place only, as a far lesser good than the lives of men. If money be your Ultimate end, you debase your profession, which as exercised by you, can be no more to your honour or comfort, than your own intention carryeth it. It is more the End than the Means, that ennobleth or debaseth men: If gain be the thing which you chiefly seek, the matter is not very great (to you), whether you seek it by medicining men or beasts, or by lower means than either of them. To others indeed it may be a very great benefit, whose lives you have been a means to save; but to your selves it will be no greater, than your intention maketh it. If the honouring and pleasing God, and the publick good, and the saving of mens lives, be really first and highest in your desires, then it is God that you serve in your profession: Otherwise you do but serve your selves. And take heed lest you here deceive your selves, by thinking that the Good of others is your end, and dearer to you than your gain, because your Reason telleth you it is better, and ought to be preferred: For God and the publick good are not every mans end, that can speak highly of them, and say they should be so. If most of the world do practically prefer their carnal prosperity even before their souls, while they speak of the World as disgracefully as others, and call it Vanity; how much more easily may you deceive your selves, in preferring your gain before mens lives, while your tongue can speak contemptuously of gain.

1Direct. 1.