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Natural good may be otherwifc defined to be that which 

 tiiLikcs or dcaoininatcs a being happy, or prepares him for 

 happinefs ; or, at leail, prcvonls or removes his mifery : ac- 

 cordingly, c;ood is either objcftive or formal ; cbjerliTe good 

 IS that which makes us happy ; forma! good, or the pleafure 

 refulting from ihc application of the faculty to the object, is 

 that which denominates us happy. 



Good, Moral or Ethka!, is the agreement of a thiTiking, 

 reafonable being, and of the habits, acts, and inclinations of 

 fuch a being with the dictates of right reafon, and the will of 

 the Creator, as difcovered by natural light. Sec Viktle. 

 In order to this, it is not enough that a thing done, faid, 

 thought, defired, be jufl and good ; but it rr.nW be done, 

 thought, Sec. well, i. c from good principles, and to good 

 ends. 



Others define moral good more largely. Moral, which 

 they alfo call relative good, according to them, is fomething 

 that is good to another, or that tends fomc way to the per- 

 fedlion thereof. In this fenfe they divide it into three kinds, 

 honeftum, jucundum, and utile. 



The firft, bonum honejhim, is what agrees with right reafon, 

 and is defirable for itfelf; as all things virtuous; e. gr. to love 

 God, refpecl our parents, &c. It is confidered without 

 any regard to pleafure j not but there is fmcere pleafure an- 

 nexed to it. Zeno and the Stoics allow of no other goods ; 

 thofe of the body. See. they call commoda, conveniences, not 

 goods. 



Bonum juciinJum is that which is good, as it tends to give 

 us pleafure, and is defired on that account ; but without any 

 repugnancy to virtue or right reafon ; as mufic to the ears, 

 painting to the eyes, &c. 



Bonum utile, or commodum, is that which is good on ac- 

 count of fomething elfe for which it is defired ; as money, 

 riches, &c. 



Good, chief, fovereign, or fupreme, fummum bonum, is that, 

 the enjoyment of which renders men truly and completely 

 happy. The fchools diftingnifli this chief good of man into 

 that which is fimply and adequately fo, and beyond which 

 there can be no other; and an interior, fubordinate kind, 

 which is, in fome meafure, attainable in this imperfetl ilate. 

 This lall they call felicitas viatorum, and the former felicitas 

 cnmprehsnforum. The chief or fovereign good, according to 

 the idea colleiled of it from the original, natural, and uni- 

 vcrfal preconceptions of all mankind, is fomething agreeable 

 to our nature, conducive to well-being, accoirtmodate to all 

 places and times, durable, felf-derived, and indeprivable; 

 and this confills, fays Mr. Harris, in rcdfitude of conduft, 

 or in living perpetually felefting, as far as poffible, what is 

 congruous to nature, and rejefting what is contrary, mak- 

 ing our end that felefting and rejefting only. Three Trea- 

 tifes, &c. 1765, p. 121, &c. 205, &c. 



Philofophers are divided as to what the chief good of man 

 confifts in ; whether in the goods of fortune, of body, or of 

 mind. Some hold riches and honours the fupreme good; 

 others, as Ariftippus and the Cyrenaic fchool, bodily plea- 

 fures; and otliers, as Zeno and the Stoics, virtue, or liv- 

 ing according to nature. The Peripatetics agreed with the 

 Stoics in maintaining that virtue is \.\\e fummum bonum: but 

 ihe Stoics afierted farther, that virtue was the only good ^ 

 whiltl the Peripatetics denied, with reafcn, that virtue was 

 4elf-fufficient. and therefore required feveral other things as 

 auxiliaries, fuch as health, profperity, friends, &c. which, 

 are to the virtuous man in the nature of inllrumcnts or orna- 

 -ments to his fehcity. An excellent writer lays doR'n the 

 following criteria or charafteriftics of the fummum bonum, or 

 chief good, which reafon can demonllrate to be aftually de- 

 figned for man: it is fomething which all men, if not want- 



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ing to themfelves, may be poffefied of; it is on? and thr 

 fame to all mankind ; and while in itfelf fitted to make the 

 poffefTor happv, is not prevented in its operation by fomc 

 other thing which keeps him from relifliing it: and as to tlie 

 higheft good which it is poffible tor man to enjoy, it muft 

 bo referred to no other, but all otliers muil be embraced for 

 the fake of this; and it mud be fufficient to furnilh a happi- 

 nefs adequate to the capacities of human nature, and of equal 

 duration; /. e. it muft be not only perfeft whilft it lails, but 

 everlalling. According to thefe charatter.s we may infer, 

 that neither the goods of fortune, nor thofe of the bodv, 

 nor even virtue itfelf, conftitute the chief good. Virtu;-, 

 rightly underftood, is the perfection of human nature; it is 

 the inftrument of obtaining happinefs: but this alone will 

 not make a man happy ; it is farther neceffary that he be 

 perfeft as to life, or happy in the circumftances of his 

 being: and, therefore, natural reafon demonftrates, that the 

 favour of God, fecured by virtue, is properly man's fu- 

 preme good. Grove's Syftem of Moral Philofophv, vol. i. 

 part. I. pafilm. See EncuKE.VNS, Perip.ytetrs, and 

 Stoics. 



GooD-wi'/A See Benevolence. 



Good ll'^orh. See Merit and Superehogation. 



Good jibearing, bonus geflus, in a I^aiu Senfe, is particu- 

 larly ufed for an exaft carriage or behaviour of a fnbjeft 

 towards the king and his liege people; to which fome men, 

 upon their milbehaviour, are bound. 



The juftices are empowered by 34 Edw. III. cap. i. to 

 bind in this manner all them that be not of good fame; 

 under which general exprefiion, it is holden that a man may 

 be bound to his good behaviour for caufes of fcandal, contra 

 bonos mores, as well ■&% contra pactm; as, for haunting baw- 

 dy-houfes ; for keeping bad women in his own houfc ; or 

 for words tending to fcandalize the government; or in abufe- 

 of the officers ofjuilice, elpecially in the execution of t'.:eir 

 office: a juilice may alio bind over all night-walkers, eaves- 

 droppers, fuch as keep fufpicious company, or are reported 

 to be pilferers or robbers, common drimkards, whore -maf- 

 tcrs, the putative fathers of bailarJs, cheats, idle vagabonds^ 

 and any other perfons, whofe milbehaviour may reafonably 

 bring them within the general words of the ftatute. Per-, 

 fons of this defcription may be bound, with one or more 

 fureties, in a recognizance or obligation to the king, entered 

 on record, and taken in fome court, or by fome judicial 

 officer, whereby the parties acknowledge thcmlelves to be- 

 indebted to the crown in tiie fum required, e.gr. loc.'.'with- 

 condition to be void and of none effeft, provided that they 

 behave themfelves well, either generally or fpecially, for the 

 time therein limited; as for one or more years, or for life.. 

 This recognizance, if taken by a juftice of the peace,, muft 

 be certified to the next feffions, by 3 Hen. VII.. cap. i. and 

 if the condition of it be broken, the recogni'/.ance becomes 

 forfeited or abfolute; and being eftreated or extrafted^ 

 (i. e. taken out from among the other records) and fent up. 

 to the exchequer, the party and his fureties are become the 

 king's debtors, and are fued, for tiie feveral fums in which- 

 they are bound. All perfons under the king's proteftion- 

 may obtain fuch fecurity, upon due eaufe (hewn; and the 

 juilice may be compelled to grant it by a mandatory w-rit,. 

 cM.i;d fiipplica'cil : but this writ is feklom ufed, for, when 

 application is made to the fuperior courts, they ufually take 

 the recognizances there, under the direftion of the ftatute 

 21 .Tac. I. cap. 8. A recognizance may be difchargcd,. 

 cither by the demife of the ki.ig, or by the death of the- 

 principal party bound thereby, or by order ot the court to. 

 which it is certified by the juftices. He that is bound ta. 

 thisj Lambard fays^ is more ftriftly bound than to the 



£eace ; 



