Charity and deeds are distinct from each other, just as are the will and the action, and as are the affection on the part of the mind and the functioning of the body. This is the same distinction as between the internal and the external man; these are respectively like cause and effect, since the causes of everything take form in the internal man, and all the effects arise from this source in the external. Therefore charity, being a quality of the internal man, is having a good will; and deeds, which belong to the external man, are doing good from a good will.

[2] Still there is infinite diversity between one person's good will and another's. For everything which anyone does to favour another is believed or appears to flow from good will or benevolence, but still it remains unknown whether the good deeds arise from charity, not to mention whether the charity is genuine or spurious. That infinite diversity between one person's good will and another's arises from his end in view, intention and so objective. These are hidden within his will to do good, and this is the source of the quality of each person's will. The will seeks means and ways of achieving its ends, which are the effects, in the understanding; and there it exposes itself to light, in order to see not only the methods, but also the opportunities when and how it can realise itself in actions, and thus produce its effects, which are deeds. At the same time in the understanding the will puts itself in a position to act. From this it follows that deeds in essence belong to the will, in form to the understanding, and in performance to the body. That is how charity comes down to become good deeds.

[3] This can be illustrated by a comparison with a tree. A person in all his particulars can be likened to a tree. In its seed lies hidden as it were an end in view, an intention and objective - to produce fruit. Here the seed corresponds to the will in a person, which, as has been said, contains these three factors. Next the seed is impelled by what it contains to sprout from the earth, and clothe itself with branches, boughs and leaves, thus acquiring for itself the means to its ends, the fruit. Here the tree corresponds to the understanding in a person, Finally when its time has come and it is ready to realise itself, it blossoms and produces fruit. Here the tree corresponds to the person's good deeds. It is obvious that these are in essence the work of the seed, in form the work of the boughs and leaves, and in performance the work of the wood of the tree.

[4] This can also be illustrated by a comparison with a temple. As Paul says, man is a temple of God (1 Cor. 3:16, 17; 2 Cor. 6:16; Eph. 2:21, 22). A person's end in view, intention and objective as a temple of God are salvation and everlasting life; here there is a correspondence with the will, to which these three belong. Then he absorbs doctrinal teachings concerning faith and charity from his parents and teachers and from preachers, and when he comes to years of discretion from the Word and religious books, all of which are means to the end. Here the correspondence is with the understanding. Finally the end is realised in the form of uses in accordance with the teachings which serve as means; this happens by bodily actions, which are known as good deeds. So the end produces effects by mediating causes; these effects are in essence the product of the end, in form that of the teachings of the church, and in performance of uses. That is how a person becomes God's temple.