merely, but towards others--a great addition. Many a one who has done
well enough as an individual, has done badly in a public capacity:
whence the proverb, that office shows the man. This Justice may well
be called _another man's good_: though not in the sense of the
sophists of old, and the altruists of our time, that virtue is a very
good thing for everyone else than its possessor. Virtue, like health,
may be beneficial to neighbours, but the first benefit of it flows in
upon the soul to whom it belongs: for virtue is the health of the
soul.

3. Another elementary notion of Justice connects it with Law, taking
Justice to be conformity to Law. This notion exhibits _legal justice_,
which is the same thing, under another aspect, as the _general
justice_ mentioned above, inasmuch as _general justice_ includes the
exercise of all virtues in so far as they bear upon the good of
others: and the law, to which _legal justice_ conforms a man, enjoins
acts of all virtues for the common good. It must be observed, however,
that though there is no natural virtue of which the law of man may not
prescribe some exercise, still no human law enjoins all acts of all
virtues, not even all obligatory acts. A man may fail in his duty
though he has kept all the laws of man. In order then that _legal
justice_ may include the whole duty of man, it must be referred to
that natural and eternal law of God, revealed or unrevealed, of which
we shall speak hereafter. By being conformed to this divine law a man
is a _just man_, a _righteous man_. It is this sense of Justice that
appears in the theological term, _justification_. In this sense,
Zachary and Elizabeth "were both just before God, walking in all the
commandments of the Lord without blame." (St. Luke i. 6.)

4. _General_, or _legal, justice_ is not the cardinal virtue so