96# 但在我们这个时代，那些在教会掌权的人对主的公义有着截然不同的描述；他们也通过将祂的公义铭刻在人的心中而使他们的信仰成为得救的信仰。而事实上，主的公义因在性质和起源上是这样，并且本身是纯粹的神性，所以就像神性生命，即神性之爱和神性智慧一样，不能与任何人结合，因而不能实现救赎。主带着祂的爱和智慧进入每个人；但除非人照秩序生活，否则这生命即便在他里面，也无助于他的得救；它只赋予他理解真理和实行良善的能力。照秩序生活就是照神的诫命生活；当人如此生活并如此行时，他就为自己获得公义，不是主救赎的公义，而是作为公义的主自己。这些话描述的就是这样的人：
你们的义若不胜于文士和法利赛人的义，断不能进天国。（马太福音5:20）
马太福音：
为义受逼迫的人有福了，因为天国是他们的。（马太福音5:10）
又：
在时代的完结，天使要出来，从义人当中把恶人分别出来。（马太福音13:49）
以及其它地方。在圣言中，“义人”是指那些照着神序生活的人，因为神序就是公义。
主通过救赎行为所成为的公义本身不能归于人，也不能铭刻在人身上，适应人，并与人结合，就像光不能属于眼睛，声音不能属于耳朵，意愿不能属于活动的肌肉，思维不能属于说话的嘴唇，空气不能属于呼吸的肺，热不能属于血液一样，等等。在这些情况下，谁都可以从自己的观察中看到，或说自己感知到，有流注和毗邻，但没有结合，或说这些元素都流入人的身体部位，并与它们一起作工，但没有成为它们的一部分。然而，只要人实践公义，他就会获得公义；他越出于对公义和真理的爱对待邻舍，就越实践公义；公义住在他所履行的良善本身或功用本身中。因为主说，凭果子就能认出每棵树。若关注另一个人意愿的目的和目标，以及他行为背后的意图和原因，人人都可以从他的作为中了解他。所有天使，以及我们自己世界上的所有智者都关注这些事物。一般来说，从地上出产并生长的一切植物和灌木都能凭其花、种子和功用被认出来；一切金属都能凭其价值或用处被认出来；一切石头都能凭其品质或属性被认出来；一切田地，各种食物，地上的一切走兽，空中的一切飞鸟，都各凭自己的品质被认出来；为什么人不就可以被如此认出呢？在关于信仰的那一章（TCR 373-377节），我们会解释人的作为的品质及其源头。
96. 但現今教會的領袖們對於主的義都有不同的見解, 認為人的信帶來拯救,是在於主的義刻寫在我們裡面。然而事實上, 就其性質和來源而言, 主的義是完全的神性, 無法成為任何人的一部分或產生任何拯救。正如神性的生命——就是聖仁與聖智——無法成為任何人的一部分或產生任何拯救一樣。主的確帶著祂的仁愛與智慧進入到每個人之中, 但是除非我們在生活中遵循聖規而行, 儘管那神性的生命確實在我們裡面, 但對我們的拯救起不到一點貢獻。僅僅賦予我們能力去認知什麼是真的和感受什麼是善的。
生活中遵循聖規而行, 就是遵循上帝的誡命而行。當我們這樣在生活中執行, 就為我們自己獲得義。但並不是得到主救贖之義, 而是得到作為義的主自己。這就是下面這些聖言的意思:"你們的義若不勝過文士和法利賽人的義, 斷不能進天國"(馬太福音5:20)。"為義受逼迫的人有福了, 因為天國是他們的"(馬太福音5:10)。"在這時代的末了, 天人要出來從義人中,將惡者分開"(馬太福音13:49), 以及其它章節。因為聖規是公義的, "義人"在聖言中表示那些在生活中遵循聖規之人。
通過救贖的行為,主成為義, 這義本身無法歸給我們,刻寫在我們裡面,裝在或聯結在我們之中。正如光不能歸給眼睛,聲音不能歸給耳朵,意志不能歸給活動的肌肉,思維不能歸給說話的嘴,空氣不能歸給呼吸的肺,熱不能歸給血液, 等等。每個人都能直觀地看見, 這些元素都只是流入並作用於我們身體某部分, 但不會成為其中一部分。
人越是付諸行動, 就越獲得義。人越實踐義, 藉著對義和真理的熱愛, 越是促進人與鄰舍的相互影響。
義住在良善自身之中, 或者在我們所發揮的有用功能之中。主說, 按果子如何來辨認樹。確實, 當我們辨別一個人時, 不僅是關注他們所做的, 更要關注他們想要的結果——也就是他們意圖是什麼,為什麼有如此意圖。所有天人都是如此關注這些事情, 世上的智者也是如此。
總體而言, 土裡所長的各樣的植物是按它開的花,結的種以及有何用途等等來識別。各樣的金屬按其用途,石頭按其屬性來識別, 還有土地的價值,各樣的食物,各種地上走獸,空中飛鳥等等。人為何不是如此？
造成人們行為各有特徵的因素, 將在關於信的那一章(373-377節)闡述。
96. Our contemporaries who hold high offices in the church describe the Lord's justice in a completely different way. In fact, they say that what renders the faith capable of saving is that the Lord's justice is written into us. The truth is this: because of its nature and origin, and because in and of itself it is purely divine, the Lord's justice could not become part of anyone or produce any salvation any more than the divine life could, which is divine love and divine wisdom. The Lord does come into every one of us bringing his love and wisdom; but unless we are following the divine design in our lives, that life, although it may indeed be in us, makes no contribution whatever to our salvation. It gives us only the ability to understand what is true and do what is good.
Following the divine design in the way we live is following God's commandments. When we live and function in this way, then we acquire justice for ourselves; but we do not gain the justice of the Lord's redemption, we gain the Lord himself as justice. This is what the following passages mean: "Unless your justice is more abundant than that of the scribes and Pharisees, you will not enter the kingdom of the heavens" (Matthew 5:20). "Blessed are those who suffer persecution for the sake of justice, for theirs is the kingdom of the heavens" (Matthew 5:10). "At the close of the age angels will go out and separate the evil from among the just" (Matthew 13:49), and elsewhere. Because the divine design is justice, "the just" in the Word means those who have followed the divine design in their lives.
The justice itself that the Lord became through acts of redemption cannot be ascribed to us, written into us, fitted into or united with us any more than light can belong to the eye, sound can belong to the ear, will can belong to the muscles that act, thought can belong to the lips that speak, air can belong to the lungs that breathe, or heat can belong to the blood, and so on. These elements all flow in and work with our body parts but do not become part of them, as everyone intuitively knows.
We acquire justice the more we practice it. We practice justice the more our interaction with our neighbor is motivated by a love for justice and truth.
Justice dwells in the goodness itself or the useful functions themselves that we do. The Lord says that every tree is recognized by its fruit. Surely we get to know other people well through paying attention not only to what they do but also to what outcome they want - what they are intending and why. All angels pay attention to these things, as do all wise people in our world.
Everything that grows and flourishes in the ground is identified by its flowers and seeds and by what it is good for. All types of metal are differentiated by their usefulness, all types of stone by their properties. Every piece of land is assessed on the basis of its features, as is every type of food, and even every animal on land and every bird in the sky. Why not us?
The factors that give our actions their quality will be disclosed in the chapter on faith [see especially 373-377].
96. The leaders of the church in our time have a quite different description of the Lord's righteousness, and regard its impress on a man's faith as the key to salvation. Yet the truth is that the Lord's righteousness, being of such a nature and origin that it is purely Divine, could not be linked with any person, so that it could not cause anyone to be saved, any more than the Divine life can, which is the Divine Love and the Divine Wisdom. The Lord enters into every person with these, but unless that person lives in accordance with order, though he has that life within him, it contributes nothing to his salvation, giving him merely the ability to understand truth and to do good. Living in accordance with order is living in accordance with God's commandments. When a person so lives and acts, he acquires righteousness for himself, not the righteousness that comes from the Lord's redeeming, but the Lord Himself as righteousness. These are the people described by the following passages, as well as others.
Unless your righteousness exceeds that of the scribes and Pharisees, you will not enter the kingdom of the heavens, Matthew 5:20.
Blessed are those who undergo persecution for righteousness' sake, for theirs is the kingdom of the heavens, Matthew 5:10.
At the completion of the age angels will go forth and separate the wicked from out of the midst of the righteous, Matthew 13:49.
The righteous in the Word mean those who have lived in accordance with Divine order, since Divine order is righteousness.
[2] Righteousness itself, which by His redeeming acts the Lord became, cannot be ascribed to, impressed on, fitted on or linked with a person, otherwise than light to the eye, sound to the ear, will to the muscles of one who acts, thought to the lips of the speaker, air to the breathing lungs, heat to the blood, and so on. Anyone can see for himself that these things have an effect and are accessory without being linked to the organ. But righteousness is acquired the more a person applies it, and he applies righteousness, the more the love of what is right and true inspires his dealings with his neighbour. Righteousness dwells in the actual good, or the actual service, which he performs. For the Lord says that every tree is recognised by its fruit. We recognise another person by his actions, if we pay attention to the end and purpose of what he wills, and the intention or cause behind his actions. This is what all the angels observe, and so do all the wise people in our world. In general, every plant and shoot the earth puts forth is recognised by its flower and seed, and the service which its seed performs; likewise every metal by its worth, every stone by its quality, every piece of ground by its, every food by its, every land animal and every bird of the air by its. Why not man too? The quality and origins of a person's actions will be disclosed in the chapter on faith [336-391].
96. But quite otherwise do those who bear rule in the church in our time describe the Lord's righteousness; they also make their faith a saving faith by the inscription of His righteousness upon man; when the truth is that the Lord's righteousness, being such in its nature and origin, and being in itself purely Divine, cannot be conjoined to any man, and thus cannot effect salvation any otherwise than as the Divine life can, which is Divine love and Divine wisdom. With these the Lord enters into every man; but unless man is living in accordance with order, that life, although it is in him, contributes nothing whatever to his salvation; it imparts merely an ability to understand truth and do good. To live according to order is to live according to God's commandments; and when man so lives and so does, he acquires for himself righteousness-not the righteousness of the Lord's redemption, but the Lord Himself as righteousness. Such are described in these words:
Except your righteousness shall exceed the righteousness of the scribes and Pharisees ye shall not enter into the kingdom of the heavens (Matthew 5:19-20).
Blessed are they who endure persecution for righteousness' sake, for theirs is the kingdom of the heavens (Matthew 5:10).
At the end of the age the angels shall go forth and separate the wicked from the midst of the righteous (Matthew 13:49);
and elsewhere. In the Word by "the righteous" those are meant who have lived in accordance with Divine order, since the Divine order is righteousness. The righteousness itself which the Lord became through the acts of redemption can be ascribed to man, inscribed upon man, adapted and conjoined to man, only as can light to the eye, sound to the ear, will to the muscles in action, thought to the lips in speaking, air to the lungs in breathing, heat to the blood, and so on; and everyone perceives of himself that these flow in and adjoin and conjoin themselves. Righteousness is acquired only so far as man practices righteousness; and this he does so far as he acts towards the neighbor from a love of what is righteous and true; and righteousness has its abode in the good itself or use itself which he performs. For the Lord says that every tree is known by its fruit. Does not everyone know another from his works, if he attends to them with reference to the end and purpose of his will, and the intention and reason from which they are done? To these things all angels direct their attention, as well as all in our own world who are wise. In general, every product and growth from the earth is known by its flower and seed and by its use; every metal by its excellence; every stone by its character; every field, every kind of food, every beast of the earth, and every bird of the air, each by its quality-and why not man? But in the chapter on Faith the source of the quality of man's works shall be explained.
96. Our leaders in the Church to-day give a very different account of the Lord's righteousness; and also by presuming to inscribe it on the hearts of men, they assign a saving quality to their own faith. Whereas the truth is that the Lord's righteousness, because of its nature and its origin, being in itself purely Divine, cannot be conjoined to any man and so effect salvation, any more than can the Divine Life, which is Divine Love and Wisdom. The Lord enters with these into every man, but unless he lives according to order, even though this Life is within him, it contributes nothing to his salvation; it only imparts to him the faculty of understanding truth and doing good. To live according to order is to live according to the Commandments of God; and when a man so lives and acts, he procures righteousness for himself; not the righteousness of the Lord's redemption, but the Lord Himself as Righteousness. Such men are meant in these passages:
"Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" Matthew 5:20.
"Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven" Matthew 5:10.
"In the consummation of the age (A.V., At the end of the world), the angels shall come forth, and sever the wicked from among the righteous." (A.V., the just). Matthew 13:49;
and in other passages. By the righteous in the Word are meant those who have lived according to Divine order, since the Divine order is righteousness. Righteousness itself, which the Lord became by the acts of redemption, cannot be ascribed to any man, nor can it be inscribed upon him, adapted to his nature and conjoined to him, except as light can be to the eye, sound to the ear, will to the muscles of one acting, thought to the lips of one speaking, air to the lungs in respiration, heat to the blood, and so on. In these cases everyone may see from his own observation that there is influx and contiguity, but no conjunction. Righteousness, however, is acquired so far as a man practices it, and this he does as he acts towards his neighbor from a love of what is righteous and true. Righteousness dwells in the good itself, that is, in the use itself which he performs; for the Lord declares that every tree is known by its fruit. Every man may know another from his works, if he regards the end and purpose of the will, and the intention and cause from which they are done. Such things all the angels regard, as well as all wise men in this world. In general, every plant and shrub that springs from the ground is known by its flower, seed and use; every metal by its excellence; every stone by its quality; likewise every field, every kind of food, every beast of the field and every bird of the air; why should man not be so known? The quality of a man's works, and upon what this depends, will be explained in the chapter on Faith.
96. Nostrates, qui primatum in Ecclesia gerunt, prorsus aliter describunt Justitiam Domini, et quoque per inscriptionem ejus apud hominem fidem suam salvificam faciunt, cum tamen veritas est, quod Justitia Domini, quia talis et inde est, et in se pure Divina, non possit conjungi alicui homini, et sic non aliquam salvationem producere, plus quam Divina Vita, quae est Divinus Amor et Divina Sapientia; Dominus cum his apud unumquemvis hominem intrat, sed nisi homo secundum ordinem vivit, inest quidem Vita illa, sed prorsus nihil ad salutem confert, dat modo facultatem intelligendi verum et faciendi bonum. Vivere secundum Ordinem, est secundum praecepta Dei, et quando homo 1 ita vivit et facit, tunc comparat sibi justitiam, non justitiam redemptionis Domini, sed ipsum Dominum ut Justitiam; hi sunt qui intelliguntur per haec, "Nisi abundaverit JUSTITIA VESTRA super Scribarum et Pharisaeorum, non intrabitis in Regnum coelorum, Matthaeus 5:20. 2 Beati qui persequutionem patiuntur propter JUSTITIAM, quia eorum est Regnum Coelorum," Matthaeus 5:10. In consummatione saeculi exibunt Angeli, et separabunt malos e medio JUSTORUM, Matthaeus 13:49, praeter alibi; per Justos in Verbo intelliguntur qui secundum Divinum ordinem vixerunt, quoniam Divinus ordo est Justitia.
[2] Ipsa Justitia, quae per actus redemptionis factus est Dominus, non potest homini adscribi, inscribi, adaptari et conjungi, aliter quam potest lux oculo, sonus auri, voluntas musculis agentis, cogitatio labris loquentis, aer pulmoni respiranti, calor sanguini, et sic porro; quae quod influant, et se adjungant, praeter quod se conjungant, quisque ex se percipit. Sed justitia acquiritur, quantum homo justitiam exercet, et justitiam exercet, quantum ex amore justi et veri cum proximo agit; in ipso bono, seu in ipso usu, quem facit, justitia habitat; Dominus enim dicit, quod omnis arbor ex fructu ejus cognoscatur; quis non cognoscit alterum ex operibus ejus, si attendit ad illa, ex quo fine et proposito voluntatis, et ex qua intentione et causa fiunt; ad haec attendunt omnes Angeli, et quoque omnes sapientes in nostro Mundo; in genere, omne genimen et germen e terra cognoscitur ex suo flore et semine, et ex hujus usu; omne metallum ex sua bonitate; omnis lapis ex sua 3 qualitate; omnis ager ex sua, omnis cibus ex sua, tum omne animal terrae, et omnis avis Coeli ex sua; quid non homo. Sed de qualitate operum hominis, unde est, in Capite de FIDE aperietur.
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