3. To hold in averfion all discourse on profane, obfcene, and filthy fubjects. 4. Befides the thoughts, there are alfo affections which come to the fight and fenfe of man. These are called externals of the mind, because they cohere and make one with the externals of the body. DEBTS OF CHARITY, are the tributes for various exigencies and uses in the commonwealth, which are imposed on fubjects and citizens, as, Taxes and custom duties. Expences and payments for various neceffities and uses, at home, for what concerns ourselves, wife and children, men and maid servants, workmen, and of these in their turn. Alfo others which by engagements become debts. Befides these, there are also things of a civil nature, which belong to fubordination, to obedience, to honour, and to conversation. These are called Debts, because it behooveth a man to perform them. Many things enjoined by the laws of the kingdom, are called debts of charity, because charity performs them from duty and not from pleasure. They, who in the ufes which they effect, regard themfelves and the world, may be thus confidered and compared. The head is felf. The body is the world. The foles of the feet, are their fellow-citizens, their coun try, and the church. The fhoe is God. But with thofe who effect ufes from the love thereof, The body down to the knees is the church, their country, and their fellow-citizens. The legs, from the knees down to the foles of the feet, are the world. The foles of the feet adorned with handsome shoes, are themselves. CHARITY is the affection of truth originating in good. The affection of truth originating in good is fpiritual affection, and formeth the fpiritual man. The The affection of natural truth formeth the natural man. RECREATIONS OF CHARITY are the various enjoyments and gratifications of the bodily fenfes, which are useful in giving refreshment to the mind, such are, Converfations and familiar difcourfe on various fubjects, of a public, private, economical nature, &c. &c. Walking. Sights of various beautiful and fplendid objects appertaining to palaces and houses, trees and flowers, in gardens, woods, and fields, moreover to men, birds and beafts; and also various theatrical reprefentations of moral virtues, and of such events as may tend to elucidate the ways of divine providence: these and the like things belong to the sense of fight. Mufical harmony, vocal and inftrumental, which af fect the mind, according to correfpondence with the affections, and auditory graces which delight the mind; these belong to the sense of hearing. Entertainments, feafts, and convivial repafts, and their various amusements. Games at home, which are played with dice, balls, cards; and likewise at weddings and affemblies, dancing, &c. Moreover, all manual exercises which give motion to the body and divert the mind from the labours of our function, and also reading in books, historical and instructive which amufe; likewife news in the gazettes. These are the recreations of every one who is in an office or employment, and may be called recreations from business or employment, yet they are actually recreations from the affections, whereby every one is led to the discharge of his office. GOODNESSES are of three kinds, SPIRITUAL; according to which every one hath conjunction in heaven, and this is charity. MORAL; this is real human goodness or rational goodnefs, according to which man liveth man in a brotherly and focial connection. CIVIL; this is goodness of life with refpect to civil laws, afterwards with refpect to moral laws, and laftly with respect to fpiritual laws. D d Charity Charity regardeth in the firft place man's fpiritual good, in the next place his moral good, and lastly his civil good. By civil good man is a man of the world; according to moral good he is above the world, yet beneath heaven; and according to fpiritual good he is an heavenly man or an angel. TRUTHS are of three kinds, CIVIL; these have relation to what concerns civil jurifdiction, and the governments established in different kingdoms; in general they relate to what is just and equitable in every kingdom. MORAL; thefe have relation to what concerns the life of each particular man in refpect to fociety and his various connections therein; in general they relate to what is fincere and right. SPIRITUAL; these have relation to what concerns heaven and the church; in general they relate to the goood which is of love, and to the truth which is of faith. (See the treatise on Heaven and Hell, n. 468.) The laws of spiritual life, the laws of civil life, and the laws of moral life are conveyed in the ten commandments of decalogue: the three first convey the laws of spiritual life; the four following, the laws of civil life; and the three laft, the laws of moral life. (See alfo the fame treatife, n. 531.) Every fociety and every man is to be loved according to the uses they perform, confequently according to their good. An evil fociety and an evil man is to be loved after this manner, namely, in fo confulting their good that they may not be confirmed in their evil and falfe, but that they may be amended, if not otherwife, by threats, chastisements, pains, or removal. The community regards the individuals as its parts whereby it fubfifts; and the parts regard the community as their whole whereby they exist. In a heavenly Society the individuals arranged according to the varieties of affections form the common good; and from the common good of the fociety, each derives his own particular particular good. Every man receives from the common ftock, the neceffaries, the conveniencies and the delights of life, according to the excellence and extent of his adminiftration. In every particular part in the human body, from its use there is an idea of the universe, for it regards the universe therein as its own from which (it fubfifts), and the universe regards the particular part in itself as its own whereby (it exifts). Common good confifts of the following, namely, that in a Society or Kingdom there fhould be, 1. Divinity 2. Juftice 3. Morality 8. among them Sufficiency of wealth, because the three last mentioned are procured there by. 4. Induftry, fkill & honefty among them 5. The neceffaries of life 6. The neceffaries for labour 7. The neceffaries for protection The common good is effected by the good ufes which each individual performs. Divinity will exift therein by means of minifters. Juftice, by means of magiftrates and judges. Morality, by means of divinity and justice. Neceffaries, by means of labour and commerce and fo forth. The minifteries, functions, offices, and the various labours are the good uses which each individual performs, from which the common good exifts. By minifteries are meant the prieftly office and its duties. By functions are meant offices of various kinds, which are of a civil nature. By employments are meant labours, as of artificers, which are numerous. By offices are meant various ftudies, both of trade and domeftic affairs. These four form the Commonwealth and the Society. D-d 2 The * The common good is according to the goods of every quality, industry, and studies. When a man performs what belongs to his office or employment, fincerely, juftly, and faithfully from affection as from his own pleasure, he is continually in the good of use, not only towards the common or public good, but also towards every particular or private individual. The form of heaven is fuch, that every one there is in some ministry, in some function, in fome office, employment and labour. Every inan must be a form of charity. Ministeries, that the divine principle may be there. Various functions, that juftice and morality may be there alfo. Industry, skill and honesty. Various artificers, that there may be the neceffaries of life. Traders, that there may be neceffaries for labour. Soldiers, that there may be protection. And for the support of these latter, there must be a fufficiency of wealth, and alfo hufbandmen. When a Kingdom or Society is confidered as one man, then the form of the affection of fpiritual good conftitutes the form of the face. The form of civil good conftitutes the form of the body. Its morals, fpeech and the like reprefent its rational good. In |