523、主说，不要论断人，免得你们被论断（马太福音7:1）。这绝不是说不能论断人在世上的道德或文明生活，而是说不能论断人的属灵和属天生活。谁都能看出，若禁止论断与我们共同生活在这个世上之人的道德生活，那社会不就崩溃了吗？如果没有法院，如果人不可以对别人作出自己的判断，社会将变成什么样？不过，对人里面的内在心智或灵魂的性质，因而对属灵的状态，进而对其死后命运的论断是不可以的，因为这一切唯独主知道。在死亡之前，主也不会揭示这一切，以便每个人都能在自由中行他所行的事，良善或邪恶由此能来自他，因而在他里面；他因此为自己而活，并成为他自己，直到永远。在世上隐藏的心智内层死后就被揭示出来，因为这对此人死后所进入的社群是重要和有用的，那里的一切都是属灵的。从主的这些话明显可知，到那时，这些内层就被揭示出来：
掩盖的事，没有不露出来的；隐藏的事，没有不被人知道的。因此，你们在暗中所说的，将要在明处被人听见；在内室附耳所说的，将要在房顶上被人宣扬。（路加福音12:2，3）
一般的论断是可以的，如可以说：如果你的内在如你的外在所表现那样，你就会得救或被定罪。但具体的论断是不可以的，如不可说：这就是你内在的样子，所以你会得救或被定罪。此处所论述的报应，就是对人的属灵生命或其灵魂的内在生命的论断。有什么人能知道谁内心是嫖客，谁内心是配偶呢？然而，论断每个人的，正是内心的想法，或意愿的意图。不过，这些问题要按以下顺序来披露：
⑴死后，人所陷入的邪恶会报应他；良善同样如此。
⑵一个人的良善被复制给另一个人是不可能的。
⑶报应若是指这种复制，就是一个毫无意义的词。
⑷邪恶照各人的意愿和理解力的性质报应他；良善同样如此。
⑸淫乱之爱以同样的方式报应各人。
⑹婚姻之爱同样如此。
现逐一解读上述要点。
523、主说过：“不要论断人，免得你会因此而受责难。”（《马太福音》7:1）这并非是指论断人的道德和在世间时的生活，而是指人的精神的和天国的生活。谁都会看到，若不允许人论断人的道德和在世间的生活，社会将会垮掉。若没有法庭、法律、没有人能去判断别人的行为，那么社会将会变成什么样呢？所以，这里所讲的是不要去论断别人的思想、灵魂，别人的精神状态和死后的命运，因为这些是由主决定的。主只有在一个人死后，才会将人的这些揭示出来，以便以能够自由地做他自己要做的事。从而决定他自己是善还是恶的性质。决定自己的永恒的生命的性质。
人在世间时的内在性质将在死后显露出来，因为这些性质会对他将要存在的社区产生影响，那里的一切都是精神性的，内在性质将在死后显现出来在主以下的话中可以看到：
掩盖的事，没有不露出来的，隐藏的事，没有不被人知道的。因此你们暗中所说的，将要在阴处被人听见；在内室附耳所说的，将要在房上被人宣声。（《路加福音》12:23）。
一般意义上的评价是可以的，比如：若你的内在性质和你的外在性质一致，那你将或是得救或是被惩罚。”但是具体的评价，比如“你的内在是这样一样性质，所以你将得救或被惩罚”这是不可以的。
对人的精神生命或内在灵魂进行评价就是我们这里所讲的人怎么会知道谁的内心中充满淫乱，谁的内心中有婚姻之爱呢？
关于这一话题，我们将按以下顺序讲：
（1）每个人死后都会按他的恶或善而得到相应的报应。
（2）将一个人的善转给另一个人是不可能的。
（3）若这种转移是可能的，那么报应一词也就没有什么意义了。
（4）善和恶都会按人的意愿和理解力的性质而归咎于人自己。
（5）淫荡之爱也会归咎于人。
（6）婚姻之爱也同样会归咎于人。
具体解释如下：
523. XXVII. ON THE IMPUTATION OF BOTH CONJUGIAL AND SCORTATORY LOVE
The Lord says 'Judge not, for fear you are condemned' (Matthew 7:1). This cannot possibly mean a judgment about anyone's moral or civil life in the world, but a judgment about his spiritual and celestial life. Anyone can see that, if it were forbidden to make judgments about the moral life of those who live with us in the world, society would collapse. How could we have a society without public judgments, or if everyone did not make his own judgment of others? But judgments about the nature of the inner mind or soul, and so the spiritual state, and thus their fate after death, are not permitted, since these are known only to the Lord. Nor does the Lord reveal these to anyone except after his death, so that everyone may be free to act as he does, and thus be the source and seat of good or evil, so making his own life for himself for ever.
The inner levels of the mind, which are hidden in the world, are revealed after death. This is because this is important and suitable to the communities into which the person then comes, for all there are spiritual. These words of the Lord make it plain that they are then revealed:
There is nothing concealed which shall not be revealed, or hidden which shall not be known. Therefore whatever you have said in darkness shall be heard in light; and what you whispered in inner rooms shall be proclaimed on the rooftops. Luke 12:2-3.
It is allowable to make general judgments like this: if you are inwardly what you seem to be outwardly, you will be saved, or damned. But not particular judgments like this: this is what you are like inwardly, therefore you will be saved, or damned. The imputation which is the subject of this chapter is a judgment of a person's spiritual life or the inner life of his soul. Is there anyone who knows if a person is at heart promiscuous or is at heart a husband or wife? Yet it is the thought in a person's heart, the intentions of his will, which judge him. But these subjects will be disclosed in the following order:
(i) Everyone has imputed to him after death the evil in which he is, and likewise the good.
(ii) It is impossible for one person's good to be copied into another.
(iii) If imputation is taken to mean such a copying, it is a fatuous expression.
(iv) The evil imputed to everyone depends upon the nature of his will and on the nature of his intellect; and likewise the good.
(v) Thus everyone's scortatory love is imputed to him.
(vi) Likewise his conjugial love.
An explanation of these points now follows.
523. THE IMPUTATION OF EACH LOVE, LICENTIOUS AND CONJUGIAL
The Lord says, "Judge not, that you be not condemned." 1(Matthew 7:1) This cannot in the least mean judging of someone's moral and civil life in the world, but judging of someone's spiritual and heavenly life. Who does not see that if people were not allowed to judge of the moral life of those dwelling with them in the world, society would collapse? What would become of society if there were no public courts of law, and if no one was permitted to have his judgment of another? But to judge what the inner mind or soul is like within, thus what a person's spiritual state is and so his fate after death - of this one is not permitted to judge, because it is known to the Lord alone. Nor does the Lord reveal it until after death, in order that everyone may do what he does in freedom, and that good or evil may consequently be from him and so in him, and the person thus live his own life and be his own person to eternity.
The inner qualities of the mind, hidden in the world, are revealed after death for the reason that it affects and benefits the societies into which the person then comes; for all there are spiritual. That these inner qualities are then revealed is evident from these words of the Lord:
There is nothing concealed that will not be revealed, nor hidden that will not be known. Therefore whatever you have said in the dark will be heard in the light; and what you have spoken into the ear in your rooms will be proclaimed on the housetops. (Luke 12:2-3)
[2] A general judgment is allowed, such as the following, "If you are in your inward qualities as you appear in your outward ones, you will be saved or condemned." But a specific judgment - as for example to say, "You are of this or that character in your inward qualities, therefore you will be saved or condemned" - is not allowed.
Judgment with respect to a person's spiritual life or the inner life of the soul is meant by the imputation which we take up here. What mortal person knows who is licentious at heart and who is married at heart? And yet it is the thoughts of the heart, or purposes of the will, which judge everyone.
But this subject will be presented according to the following outline:
1. Everyone has imputed to him after death the evil in which he is engaged; likewise the good.
2. A transfer of one person's good to another is impossible.
3. If such a transference is meant by imputation, imputation is a frivolous term.
4. Evil is imputed to a person in accordance with the nature of his will and in accordance with the nature of his understanding; so, too, good.
5. Thus is licentious love imputed to a person.
6. And so, too, conjugial love.
Explanation of these statements now follows.
Footnotes:
1. The text here follows the translation of Sebastian Schmidt, Biblia Sacra, Argentorati (Strasburg), 1696.
523. Chapter 27. Bearing the Guilt for Illicit Love and Receiving Credit for Married Love
The Lord says, "Do not judge, so you will not be judged"
(Matthew 7:1). In no way can this be taken to be judgment of anyone's moral and civil life in the world, but judgment of someone's spiritual and heavenly life. Who does not see that if judging the moral life of people we live with in the world were not allowed, society would collapse? What would society be without public justice and without each person's own judgment of another? But judging what the inner mind, or soul in him is like, that is, what his spiritual condition is like and therefore what happens to him after death - judging this is not allowed, because the Lord alone knows it. Nor does the Lord reveal this until after death, so that everyone can do in freedom what he does, and in this way good or bad can be from him and thus in him - which lets him live in himself and be his own person to eternity.
The things inside your mind, hidden in the world, are revealed after death, because this is in the interest of the community that the person enters at that time and is useful to it, for everyone there is spiritual. That these things are revealed at that time is clear from these words of the Lord:
Nothing is covered that will not be unveiled nor hidden that will not be known. So whatever you have spoken in the dark shall be heard in the light, and what you have whispered in someone's ear in the closets will be shouted from the housetops.
A general judgment is all right, like this: "If you are inwardly as you appear outwardly, you'll be saved," or, "you'll be damned."
But a particular judgment is not allowable, such as, "You are inwardly such - and - such, so you'll be saved," or, "you'll be damned."
The subject here is imputation, which means judgment of a person's spiritual life, or the inner reaches of his soul. What person knows who is at heart a fornicator and who is at heart a spouse?
Yet it is the thoughts of the heart, which are the intentions of choice, that judge every person.
But these subjects will be developed in this order:
1. After death everyone is held responsible for the bad he is dedicated to. Likewise the good.
2. It is impossible to consign the good of one person to another.
3. If imputation means consigning one person's good to another, it is a meaningless word.
4. Everyone's evil is imputed to him in keeping with what his desire is like and in keeping with what his intellect is like. Likewise his good.
5. It is in this way that illicit love is held against someone.
6. The same goes for married love.
An explanation of these topics follows.
523. THE IMPUTATION OF THE TWO LOVES, SCORTATORY AND CONJUGIAL
The Lord says:
Judge not, that ye be not condemned. Matthew 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:
523. XXVI. THE IMPUTATION OF EACH LOVE, SCORTATORY AND MARITAL
The Lord says,
Judge not, that you may not be condemned (Matthew 7:1).
This certainly cannot refer to judgment on a person's moral and civil life in the world, but must refer to judgment on his spiritual and celestial life. Who does not see that if we were not allowed to judge of the moral life of those living with us in the world, society would go to pieces? What society would there be if there were no public judiciary, and if one could not have his own judgment about another? But when it comes to judging what the inward mind or the soul in a man is, thus what his spiritual state is, and hence his lot after death, of this, because it is known to the Lord alone, we may not judge. Nor does the Lord reveal what it is until after death, in order that every man may do what he does in freedom and may choose what good or evil shall come from him or be in him, and so may live on his own account and be his own to eternity. The mind's interiors, hidden in the world, are revealed after death because it is important and a matter of moment to the societies into which a man comes then, for they are all spiritual there. It is plain from these words of the Lord that interiors are then revealed:
There is nothing concealed which shall not be revealed, or hidden which shall not be made known; therefore what you have spoken in darkness shall be heard in the light; and what you have spoken into the ear in chambers, shall be preached from the roofs (Luke 12:2-3).
A general judgment is in order, such as this: "If in internals you are what you appear to be in externals, you will be saved or condemned," but a specific judgment is not in order, like this: "You are such and such a man in internals; you will therefore be saved or you will be condemned." Judgment upon a man's spiritual life or the internal life of his soul is what we mean by the imputation treated of here. What man knows who is a whoremonger at heart or who is a faithful partner at heart? And yet it is the thoughts of the heart or the purposes of the will which judge every one. But this will be expounded in the following order:
I. The evil in which one is, is imputed to one after death; similarly, the good.
II. The transcription of one person's good into another person is impossible.
III. If by imputation such transcription is meant, it is an empty word.
IV. Evil is imputed to every one according to the nature of his will and the nature of his understanding; good, similarly.
V. Thus is scortatory love imputed to any one.
VI. Marital love is imputed similarly.
Explanation of the propositions follows.
523. ON THE IMPUTATION OF EACH LOVE, SCORTATORY AND CONJUGIAL.
The Lord says: 'Judge not, that ye be not condemned.' (Matthew 7:1; by which can by no means be meant the judgment of the moral and civil life of anyone in the world, but the judgment as to his spiritual and celestial life. Who does not see, that if one may not judge as to the moral life of those that dwell with him in the world, society would perish? What would society be if there were no public judgments? Or if everyone might not form his judgment of another? But to judge what his interior mind or soul is, thus what is his spiritual state and therefore, his lot after death, of this one may not judge for it is known to the Lord only; and the Lord does not reveal it until after death, in order that everyone may do what he does in freedom, and that by this fact the good or the evil shall be from him, and thus in him; and thence that he may live to himself and be his own to eternity. That the interiors of the mind, hidden in the world, are revealed after death, is because it is of interest and of advantage to the societies into which man then comes; for there all are spiritual. That they are then revealed is plain from these words of the Lord:
There is nothing covered that shall not be revealed, neither hidden that shall not be made 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 from the housetops (Luke 12:2-3).
A general judgment like this is allowable: 'If in internals you are such as you appear in externals you will be saved, or will be condemned.' But a particular judgment such as 'You are such in internals and therefore, will be saved, or will be condemned,' is not allowable.
Judgment of man's spiritual life, or of the internal life of his soul, is meant by the imputation here treated of. Who among men knows which one is a whoremonger at heart? Or which a consort at heart? And yet the thoughts of the heart, which are the purposes of the will, judge every man. But these subjects shall be laid open in the following order:
(1) That to everyone after death is imputed the evil in which he is; likewise the good.
(2) That a transcription of the good of one into another is impossible.
(3) That imputation, if such a transcription is meant by it, is an idle word.
(4) That the evil of everyone is imputed according to the quality of his will and according to the quality of his understanding; likewise the good.
(5) It is in this wise that scortatory love is imputed to anyone.
(6) That conjugial love is imputed in like manner. The explanation of these follows.
523. De Imputatione utriusque amoris, scortatorii et conjugialis
Dicit Dominus, Non judicate, ne condemnemini, Matth. 7:1 per quod nullatenus potest intelligi judicatio de alicujus vita morali et civili in Mundo, 1sed judicatio de alicujus vita spirituali et coelesti: quis non videt, quod si non liceret judicare de vita morali cohabitantium secum in Mundo, caderet societas; quid foret societas, si non Judicia publica, et si non cuivis suum judicium de altero; at judicare qualis interior mens aut anima inest, ita qualis ei status spiritualis, et inde sors post mortem, de hoc, quia Soli Domino notum est, non licet judicare; hoc nec Dominus revelat nisi quam post obitum, ob causam ut quisque ex libero agat quod agit, et per hoc ut bonum aut malum sit ab illo et sic in illo, et inde vivat sibi et suus in aeternum: quod interiora mentis in Mundo recondita revelentur post mortem, est quia hoc interest et conducit societatibus, in quas tunc homo venit, sunt enim omnes ibi spirituales: quod tunc illa revelentur, patet ex his Domini verbis, "Nihil occultatum est, quod non revelabitur, aut absconditum quod non cognoscetur; ideo quaecunque in tenebris dixeritis, in luce audientur; et quod in aurem loquuti fueritis in cubiculis, praedicabitur super tectis," Luc. 12:2-3.
[2] Commune judicium, ut hoc, si talis es in internis qualis appares in externis, salvaberis vel condemnaberis, concessum est; at judicium singulare, ut hoc, tu es talis in internis, ergo salvaberis vel condemnaberis, non conceditur. Judicatio de Vita hominis spirituali, seu interna animae, intelligitur per Imputationem, de qua hic agitur: quis hominum novit, quinam Scortator corde est, et quinam Conjux corde est, et tamen cordis cogitata, quae sunt voluntatis proposita, judicant quemcunque. Sed haec aperientur in hoc ordine, I. Quod cuique post mortem imputetur malum in quo est; similiter bonum.
II. Quod transcriptio boni unius in alterum impossibilis sit.
III. Quod Imputatio, si per illam intelligitur talis transcriptio, sit vox frivola.
IV. Quod malum cuivis imputetur secundum quale voluntatis ejus, et secundum quale intellectus ejus; similiter bonum.
V. Quod sic cuivis imputetur Amor scortatorius.
VI. Quod similiter Amor conjugialis. Sequitur horum Explicatio.
Footnotes:
1. Prima editio: Mundo;