523. THE IMPUTATION OF THE TWO LOVES, SCORTATORY AND CONJUGIAL
The Lord says:
Judge not, that ye be not condemned. Matt. 7:1.
This can be understood in no wise as meaning judgment concerning a man's moral and civil life in the world, but as meaning judgment concerning his spiritual and celestial life. Who does not see that were it not lawful for a man to judge as to the moral life of his fellow inhabitants in the world, society would fall! What would society be if there were no public judgments? or if one did not form his own judgment concerning another? What is not lawful, is judgment as to the quality of the interior mind or soul within man, thus as to what his spiritual state is and hence his lot after death. This is known to the Lord only; nor does the Lord reveal it until after death, and this in order that what a man does he may do from freedom, and that thereby good or evil may be from him and so in him, and he thus live for himself and be himself forever. That the interiors of the mind, hidden in the world, are revealed after death is because this is a matter of importance and use to the societies into which the man then comes; for there all are spiritual. That they are revealed then is plain from these words of the Lord:
There is nothing covered that shall not be revealed, neither hid that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light, and that which ye have spoken in the ear in closets, shall be proclaimed upon the housetops. Luke 12:2, 3.
A general judgment such as: If in internals you are what you appear to be in externals you will be saved or condemned, is allowed; but a particular judgment such as, You are such in internals and therefore will be saved or condemned, is not allowed.
It is judgment of man's spiritual life or of the internal life of his soul that is meant by the imputation here treated of. What man knows who is a whoremonger at heart? and who a consort at heart? Yet it is the thoughts of the heart, being the purposes of the will, that judge every man. But these matters shall be laid open in the following order:
I. That after death the evil in which one is, is imputed to him; likewise the good.
II. That the transcription of the good of one man into another is impossible.
III. That if by imputation is meant such transcription, imputation is an idle word.
IV. That evil is imputed to every one according to the nature of his will and the nature of his understanding; likewise good.
V. That scortatory love is imputed to each man in the same way.
VI. And likewise conjugial love.
The explanation of the above follows: