Borden v. State

6 Ark. 519
CourtSupreme Court of Arkansas
DecidedJanuary 15, 1851
StatusPublished
Cited by1 cases

This text of 6 Ark. 519 (Borden v. State) is published on Counsel Stack Legal Research, covering Supreme Court of Arkansas primary law. Counsel Stack provides free access to over 12 million legal documents including statutes, case law, regulations, and constitutions.

Bluebook
Borden v. State, 6 Ark. 519 (Ark. 1851).

Opinions

Mr. Justice Scott

delivered the opinion of the Court.

The main question to be determined in this case is, whether or not the order of payment made in.the probate court against Woodruff was a nullity. It is a question of great importance because it involves legal principles upon which some of the fundamental rules of property rest, on the stability of which in a great degree depends the repose of the country.

The ground of the supposed nullity of the order in question is the want of previous notice to Woodruff and of any waiver of such on his part. And it is insisted that in every case a judgment or decree is a nullity, if it has not been preceded by notice, actual or constructive, to the party against whom it is rendered. This position is understood to be based upon a general proposition that such a proceeding would be directly against a law of nature that has been consecrated by the common law and by the immemorial usages of all civilized nations, and is therefore of paramount and universal obligation and must consequently have resistless sway. Man’s laws being strengthless before God’s laws (Noy’s Maxims, 19,) consequently a human law, directly contrary to the law of God, would be an absolute nullity. Doctor & Student, lib. 1, ch. 6.

To sustain the position assumed upon the basis indicated the most imposing authority is relied upon. Among them, Fortes-amj, who says, in the case of The King vs. Pecham, Carth. 406, “ It is certain that natural justice requires that no man shall be condemned in judgment without notice.” And again, in the case of Rex vs. Cleg, 8 Mod. R., “ As to want”of notice natural justice requires that every man be heard before he be condemned in judgment unless through his own default.” And Chief Justice Marshall, in the case of The Mary, 3 Peters’ Cond. R. 312, said, “ It is a principle of natural law of universal obligation that before the rights of an individual can be bound by a judicial sentence he shall have notice, actual or implied of the proceedings against him.” And Judge Blackstone, in his commentaries (4 vol. p. 283,) when noticing the necessity of summoning a party defendant to give him an opportunity to defend, says, “ A rule to which all municipal laws that are founded upon the principles of justice have strictly conformed ; the Roman law requiring a citation at least, and our common law never suffering any fact, either civil or criminal, to be tried until it has previously compelled an appearance by the party concerned.” Other authority of like import might be cited, but it is believed these fairly present the character of the whole of such.

In examining the question thus presented and supposed to be sustained, on one side, upon the basis assumed, we shall first inquire whether it be quite accurate to say that notice before judicial sentence is a law of nature, or at least of such universal application as seems to have been supposed, and whether indeed the common law has consecrated it as such by a strict conformity to its provisions. If we find it no law of nature at all, we shall be at full liberty to give effect to certain known rules of the common law, although inconsistent with this supposed law of nature. And even if we find it a law of nature, consecrated as such by the common law, nevertheless, if we find these known rules of the common law, to which we have alluded, equally as well authenticated as laws of nature, we will still be at liberty to give effect to them, as well as this supposed law of nature, by construing them all in pari materia, as a system of natural laws.

We understand all laws to be either human or divine, according as they have man or God for their author, and divine laws arc of two kinds, that is to say, 1st, Natural laws ; 2d, Positive or revealed laws.

A natural law is defined by BusLAMaui to be “ A rule which so necessarily agrees with the nature and state of man, that, with out observing its maxims, the peace and happiness of society can never be preserved.” And he says that these are called natural laws, “ because a knowledge of them may be attained merely by the light of reason, from the fact of their essential agreeableness with the constitution of human nature: while, on the contrary, positive or revealed laws are not founded upon the general constitution of human nature but only upon the will of God; though in other respects such law is established upon very good reason and procures the advantage of those to whom it is sent. The ceremonial or political laws of the Jews are of this latter class.

So, all rights which appertain to man arc of one or the other of two classes, that is to say, 1st, natural rights ; or 2d, acquired rights. The former are such as appertain originally and essentially to man, such as are inherent in his nature and which he enjoys as a man independent of any particular act on his side. The latter, on the contrary, are those which he does not naturally enjoy, but are owing to his own procurement. The right of providing for one’s preservation is of the one class ; while sovereignty or the right of commanding or the right to property are of the other class.

The same author (Bürlamgüi) defines “ Justice in a judicial sense” to be “nothing more or less than exact conformity to some obligatory law”; and therefore he says that “ all human actions are either just or unjust as they are in conformity to or in opposition to law.” The doing of justice then in a judicial sense is the performance towards another of whatever is due to him in virtue of a perfect and rigorous right, the execution of which he may demand by forcible means unless we satisfy him freely and with good will. While, on the other hand, the performance of duties due to another only in virtue of an imperfect or non-rigerous obligation which cannot be insisted on by violent methods, but the fulfilling of which is left to each man’s honor and conscience, are comprehended under humanity, charity or benevolence in opposition to justice.

Now according to these principles and definition which we have laid down from an author of the most unquestipnable authority on these points, if it be contrary to natural justice that a man should be condemned without notice and an opportunity to be heard, as is said by Fortesque, such is because it is a principle of natural law, as is said by Judge Marshall, that before the right of an individual can be bound by a judicial sentence he shall have notice actual or constructive of the proceedings against him. Because otherwise there could be no non-conformity to an obligatory law to bring such a human action within the definition of injustice. Such a natural law then is assumed by the remark of Fortesque and its existence is affirmatively asserted by Judge Marshall with the further remark that it is of “ universal obligation.”

We would feel that it was presumption in us even indirectly to gainsay these great authorities, if we did not feel sure that they did not use these expressions in a scholastic sense, but only in that loose and general sense in which strong language is often used to affirm the existence of any highly important general rule of very extensive application. We feel therefore, in what we shall say on this point, that there is more of vindication from heretical inference from these general expressions than of assault, even covert, upon these great names.

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6 Ark. 519, Counsel Stack Legal Research, https://law.counselstack.com/opinion/borden-v-state-ark-1851.