Jus primarum precum. See Expectancy.
Justel, Christopher, an eminent French Protes- tant canonist, was l)0)u at Paris in 1580. He became counsellor and secretary to the king of France, and died in 1649. He is said to have been one of the most learned men of the Middle Ages, and, according to Haag, one of those whose writings throw great light on the obscure parts of the history of the early Church. His works liave been published under the style oi Bibliotheca juris canonici veteris, in duos to/tios distribula, quorum unus canonum ecclesiasticorum codices antiquos, turn Grrncos, turn Latinos complectitur ; alter vera iiisigniores juris ca- nonici veteris collectores Grcecos exhibet, ex antiquis codi- cibus MSS. Bibliothecm Christophori Justelli. Opera et studio Gulielmi Voelli, theolof/i ac socii Sarbonici, et Hen- rid Justelli, Christophori F. (Paris, 1661, 2 vols. fol.). — Hoefer, Nouv. Biog. Generale, xxvii, 287.
Justel, Henry, a French Protestant canonist, son of Christopher Justel (([.v.), was born at Paris in 1620. He succeeded his father as secretary and counsellor to king Henry IV. He appears to have foreseen the com- ing revocation of the Etlict of Nantes (1685), and went to London in 1681. He was there appointed librarian of St. James, and retained that situation until his death, Sept. 24, 1693. He had sent to tlie University of Ox- ford, by his friend Dr. Hickes, the original Greek MS. of the Canones Ecclesice imirersalis, and received in re- turn from that institution the degree of LL.D. in 1675. He was a friend of Locke and Leibnitz, and corresponded with most of the learned men of his day, by all of whom he was highly esteemed. His principal work is his edi- tion of Christopher Justel's (see above) Bibliotheca ju- ris canonid veteris. See Chauffepie, Noiw. Diet. Histor. et Crit.; Dupin, Bibliotheca des A uteurs Eccles. — Hoefer, Xouv. Biog. Generale, xxvii, 289.
Justi, Karl Wilhelm, a German Protestant theo- logian, was born at Marburg, January 14, 1767. He was educated at Jena, and became a private tutor at IVIetzlar, whence he removed to Marburg as a preacher in 1790. In 1793 he was chosen professor of philosophy in the university. In 1801 he was apjiointed archdeacon ; soon after, superintendent and consistorialrath; in 1814 was made oberpfarrer, and in 1822 professor of theology. He died Aug. 7, 1846, Justi devoted himself to the study of O. and N. T. exegesis, after the method of Eichhorn and Herder. He was a man of erudition, taste, and lib- erality. The Prophets of the O. T. occupied his chief
attention, and he published editions of several books of the O. Test. Scriptures. But he is especially noted for tlie three following works : Nationalgesdnge der Hebrder (1803-1818, 3 vols.) :— an enlarged edition of Herder's Geist der Hebrdischen Poesie (1829, 2 vols.) : — Blunien althebrdischer Bichtkunst (1809, 2 vols.): — Zionitische Harfenklange (1829). — Kitto, Cyclopcedia of Biblical Literature, ii, 699 ; Brt)ckhaus, Conversations-Lex. viii, 566,
Justice (p'^i?, righteousness, as an internal trait of character; 1:5^*2, judgment, as a judicial act), as ap- plied to men, is one of the four cardinal virtues. It con- sists, according to Cicero {De Finibus, lib. v, cap. 23), in suo cuique tribuendo, in according to every one his right. By the Pythagoreans, and also by I'lato, it was regarded as including all human \-irtue or duty. The word right- eousness is used in our translation of the Scriptures in a like extensive signification. As opposed to equity, jus- tice (jo vofiiKov) means doing merely what positive law requires, while equity (jb iaov) means doing what is fair and right in the circumstances of everj' particular case. Justice is not founded in law, as Hobbes and others hold, but in our idea of what is right. Laws are just or un- just in so far as they do or do not conform to that idea. Justice may be distinguished as ethical, economical, and political. The first consists in doing justice between man and man as men ; the second, in doing justice be- tween the members of a family or household ; and the third, in doing justice between the members of a com- munity or commonwealth (jMore, Enchiridion Ethicum; Grove, Moral Philosophy). Dr. Watts gives the follow- ing rules respecting justice: " 1. Itisjust that we honor, reverence, and respect those who are superiors in any kind (Eph. vi, 1, 3 : 1 Pet. ii, 17; 1 Tim. v, 17). 2. That we show particular kindness to near relations (Prov. xvii, 17). 8. That we love those who love us, and show grat- itude to those who have done us good (Gal. iv, 15). 4. That we pay the full due to those whom we bargain or deal with (Rom. xiii ; Dent, xxiv, 14). 5. That we help our fellow-creatures in cases of great necessity (Exod. xxii, 4). 6. lieparation to those whom we liave wilfully injured" (Watts. iS/'rnnnis, serin, xxiv, xxvi, vol. ii). See Woilaston, Ihliffivu of Nature, p. 137, 141; Jay, Sermons, ii, 131.
Justice of God is that perfection whereby he is in- finitely righteous, both in himself and in all his proceed- ings. ]Mr. Eyland defines it thus : " Tlie ardent inclina- tion of his will to prescribe equal laws as the supreme governor, and to dispense equal rewards and punish- ments as the supreme judge" (Kev. xvi, 5 ; Psa. cxlv, 7; xcvii, 1, 2). This attribute of the Supreme Being is the necessary result of the ilivine holiness, as exhibited in all his external relations to intelligent -creatures. As holiness, in relation to God, is subjective, declaring his perfect purity, justice is objective, exhibiting his oppo- sition to sin as the transgression of his law. (These two aspects are exactly exhibited by the two Hebrew terms above.) Di vine j ustice is distinguished as legislative, and rectoral or distributive. Leyislutire justice must approve and require that rational creatures conform their inter- nal and external acts to the dictates of the moral law, which, either by the influence of the Holy Spirit on the conscience or by direct revelation, has been made known ^ to all men. Pectoral or distributive justice is God's deal- ing with his accountable creatures according to the sanc- tions of his law, revvarding or punishing them according to their deserts (Psa. Ixxxix, 14). The latter is agaii? distinguished into remunerative and punitive justice. Ileraunerativc justice is a distribution of rewards, the rule of which is not the merit of tlie creature, but God's owu gracious promise (James i. 12 ; 2 Tim. iv, 8). Puni- tive or vindictive justice is the infliction of punishment for any sin committed by men (2 Thess. i, 6). That God will not let sin go unpunished is evident: 1. From the word of God (Exod. xxxiv, 6, 7 ; Numb, xiv, 18 ; Neh. i, 3) ; 2. From the nature of God (Isa. i, 13, 14 ; Psa. v,