occasion that arises, according to our ability, and the several states, qualities, and necessities of our neighbour, as before observed, constitutes good works, or the life of charity and faith.
As a further illustration of the true nature of good works, or a good life, it may be remarked, that in the external acts of a man are contained, to a certain degree, all the powers and energies of his body; and these again are put into motion by a concurrence, to a certain degree, of all the powers and energies of his mind, whether they belong to the province of the will, or to that of the understanding. The affection or love first excites the thought; these in conjunction influence the body; and all together produce the external act. So that the whole man, from the first principles of his life to the last effects, is completely represented and seen in his works. If now the first moving affection be that of love to the Lord, and love to our neighbour, this will excite every thing in the understanding capable of promoting it's end or purpose; and these descending together into the body, will enlist into their service all such faculties and powers, as they may there find suitable for bringing them into full exercise and effect. In this case the acts produced will be good works, because they are plainly the result, and as it were the very body, of the benevolent intention, which animates them as their life and soul. On the other hand, if the first spring of action in the will be self-love, and the love of the world, then all the thoughts of the understanding, and all the powers of the body, will concur in giving effect to such love: in which case all the acts produced will be evil works, howsoever they may put on the external appearance of good-will or charity. It is for this reason that the Scriptures so uniformly and constantly hold out to the view of the reader, that
