rm._ IV. _Evil is imputed to every
one according to the quality of his will and his understanding; in like
manner good._ V. _Thus adulterous love is imputed to every one._ VI. _In
like manner conjugial love._ We proceed to the explanation of each
article.

524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM
AFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some
degree evident, it shall be considered according to the following
arrangement: 1. That every one has a life peculiar to himself. 2. That
every one's life remains with him after death. 3. That to an evil person
is then imputed the evil of his life, and to a good person the good of
his life. As to the first point,--that everyone has a life peculiar to
himself, thus distinct from that of another, it is well known; for there
is a perpetual variety, and there is not any thing the same as another,
consequently everyone has his own peculiar principle. This is evident
from men's faces, the faces of no two persons being absolutely alike,
nor can there be two alike to eternity: the reason of this is, because
there are no two minds (_animi_) alike, and faces are derived from
minds; for the face, as it is said, is a type of the mind, and the mind
derives its origin and form from the life. Unless a man (_homo_) had a
life peculiar to himself, as he has a mind and a face peculiar to
himself, he would not have any life after death, separate from that of
another; yea, neither would there be a heaven, for heaven consists of
perpetual varieties; its form is derived solely from the varieties of
souls and minds arranged into such an order as to make a one; and they
make a one from the One, whose life is in every thing therein as the
soul is in a man: unless this was the case, heaven would be dispersed,
because form would be dissolved. The One from whom all things have life,
and from whom form coheres, is the Lord. In general every form consists
of various things, and is such as is their harmonic co-ordination and
arrangement to a one: such is the human form; and hence it is that a
man, consisting of so many members, viscera, and organs, is not sensible
of any thing in himself and from himself but as of a one. As to the
SECOND point,--that every one's life remains with him after death, it is
known in the church from these passages of the Word: _The Son of Man
will come and will then render to every one according to his deeds_,
Matt. xvi. 27. _I saw the b