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847. And his number is six hundred and sixty-six. That this signifies that nevertheless its quality is that of all the falsities and all the evils therefrom in their whole extent, is evident from the signification of number, as denoting the quality of faith separated from life; and from the signification of six hundred and sixty-six, as denoting the falsities and the evils therefrom in the aggregate. The reason why these things are signified by that number is, that six signifies all, and is said of truths and the goods therefrom; and, in the opposite sense, of falsities and the evils therefrom. For that number is composed of the numbers two and three multiplied by each other. The number two is predicated of goods and, in the opposite sense, of evils; and the number three, of truths and, in the opposite sense, of falsities. And a compound number signifies the same as the simple numbers of which it is compounded. This then is why six signifies all the truths and all the goods therefrom in their whole extent; and in the opposite sense, all the falsities and all the evils therefrom in their whole extent. In order that all these may be signified to the full that number is tripled; and the number 666 arises by triplication. For what is threefold signifies the idea of what is total and full from beginning to end; in this case, therefore, it denotes that absolutely nothing of truth and good remained.
[2] That every number in the Word signifies something pertaining to a thing or state, and that the quality thereof is determined by the numbers which are affixed, may be seen above (n. 203, 429, 574, 841). That the greater and compound numbers signify the same as the smaller and simple ones from which they arise by multiplication (n. 430). For example, the number six hundred and sixty-six signifies the same as six, and six the same as three and two from which they arise by multiplication. That three signifies what is full, complete, and comprehensive, from beginning to end, and is used of truths and falsities, see above (n. 532); and that two is similarly used of goods and evils (n. 532, at the end). The signification of six is the same as twelve; because twelve arises from the multiplication of three by four; and four, like two, is used of goods and also of evils.
Now from all this it is evident that the number six hundred sixty and six, which is said to be the number of a man, and to count which is said to be the mark of intelligence, signifies the nature of faith separated from good works - that it is composed of every kind of falsity, and of all evils therefrom, in the aggregate. When it is said to be the mark of intelligence to count that number, this does not signify that it is intelligence to know or find out the signification of that number, but that it is intelligence to inquire into and see the falsities and evils which constitute the nature of faith separated from life.
[3] That the nature of that faith is such in respect to falsities, will be seen in what presently follows. The reason why it is also such in respect to evils is, that when good works are set aside - as is the case when it is believed that they contribute nothing at all to justification and salvation - it follows that in their place there are evil works; for a man must be either in goods or in evils. He cannot be in both at the same time; this is meant by these words of the Lord:
"No one can serve two masters; either he will hate the one, and love the other. Ye cannot serve God and mammon" (Matthew 6:24).
Hence it is, that all evils in the aggregate follow from the faith which sets aside good works, which are the goods of life.
Besides, all religion has life as its end; for it teaches what evils are to be shunned, and what goods that are to be done. A religion that has not life as its end cannot be called a religion; one, therefore, which teaches that works are of no account, but faith alone. Where this is taught, are not all the evils of life allowed so far as the civil laws do not forbid and restrain them? - for faith alone covers over, remits, and takes them away. That this is the case is evident from this, that it is said, that faith alone justifies the life; and yet this doctrine teaches that a man is not saved by any good of life; and also that he may be saved by this faith even at the last hour of death; also that he is justified at the very moment that he receives this faith; and other things of a similar nature, which absolutely persuade him that life is not the purpose of that religion. And if religion has not life for its end, it follows that the rein is given to evils of every kind.
[4] That all falsities in the aggregate exist with those who hold that faith both as to doctrine and life, is evident from this, that the faith which alone is said to be justifying and saving is this, that the Father sent the Son to reconcile the human race to Himself by the passion of the cross, and thus take away damnation. But the nature of this faith, and what there is of truth or untruth in it, was shown above. And every one may see that in such a faith there is nothing but thought, and nothing of life; for it is said, "If we believe this with trust and confidence, that is, acknowledge it in thought, we shall be saved."
If there is salvation in this faith alone, what need then is there to know the meaning of love to the Lord, charity towards the neighbour, the life of man, the goods and evils of life, remission of sins, reformation and regeneration? Are not all these things that faith alone? If it is asked, what is remission of sins, is it not replied, faith alone? If it is asked, what is charity towards the neighbour, is it not said, faith alone? If it is asked, what is the church, is it not replied, faith alone? And so in other cases. It is therefore evident that this faith alone has absorbed, and, like a dragon, swallowed up all the goods and truths of the Word, and, consequently, of the church, which nevertheless are innumerable, and by means of which the angels have all their intelligence and wisdom, and men full salvation.
Because by this faith alone they have banished all the truths and goods of the church, it follows that falsities and the evils therefrom occupy their place, and, as a consequence, the church is devastated. Indeed, by using this truth, that a man of himself cannot do good which is good, all the truths and goods of the church are set aside, as if it were consequently lawful for a man to cease doing them, because, if not good, they are rather damnable than saving. It is also wonderful that by one truth perversely misunderstood, all the truths and goods of the church in their whole extent have come to be rejected.
These are the things signified in the spiritual sense by the number of the beast - six hundred and sixty-six.
847. And his number is six hundred sixty-six, signifies that its quality nevertheless is from all falsities and all evils therefrom in the complex. This is evident from the signification of "number," as being the quality of faith separated from the life; also from the signification of "six hundred sixty-six" as being all falsities and all evils therefrom in the complex. This is the signification of that number, because "six" signifies all things, and is predicated of truths and of goods therefrom, and in the contrary sense of falsities and of evils therefrom; for that number is composed of the numbers two and three multiplied together, and the number two is predicated of goods, and in the contrary sense of evils; and the number three of truths, and in the contrary sense of falsities; and a composite number has a similar signification as the simple numbers of which it is composed. This, then, is why "six" signifies all truths and all goods therefrom in the complex, and in the contrary sense all falsities and all evils therefrom in the complex. That all these may be signified to the full, that number is tripled; and by triplication the number 666 arises. For a thing triplicated signifies completeness and fullness from beginning to end; so here it signifies that nothing whatever of truth and good remains.
[2] That every number in the Word signifies something pertaining to a thing or state, and that its quality is determined by the numbers added, may be seen above (n. 203, 429, 574, 841). That larger numbers composed of the smaller have a similar signification as the smaller and simple numbers from which they arise by multiplication may be seen above n. 430; thus the number six hundred sixty-six has a similar signification as six, and six the like as three and two, from which it arises by multiplication. That three signifies fullness, completeness, altogether, and all things from beginning to end, and is predicated of truths and falsities, may be seen above (n. 532); and that two is likewise predicated of goods and evils (n. 532, at the end). Again, six has a similar signification as twelve, because twelve arises from the multiplication of three by four; and four, like two, is predicated of goods and also of evils. From this it is clear that the number "six hundred sixty-six," which is said to be "the number of a man," and "to count" which is said to be a matter of intelligence, signifies the quality of faith separated from good works, that it is composed of all falsities and of all evils therefrom in the complex. Its being said to be a matter of intelligence to count that number does not signify that it is a matter of intelligence to know or find out the signification of that number, but that it is a matter of intelligence to inquire into and see the falsities and evils that make up the quality of faith separated from life.
[3] That the quality of that faith is such in respect to falsities will be seen in what presently follows. It is also such in respect to evils because when good works are set aside (and they are set aside when it is believed that they contribute nothing at all to justification or salvation), it follows that evil works take their place; for a man must be either in goods or in evils. That he cannot be in both together is meant by these words of the Lord:
No one can serve two masters; he will either hate the one and love the other.... Ye cannot serve God and mammon (Matthew 6:24).
Therefore all evils in the complex follow from a faith that sets aside good works, which are the goods of life. Moreover, every religion has life as its end; for it teaches the evils that must be shunned, and the goods that are to be done. A religion that does not have life as its end, consequently a religion in which it is taught that the works of life are of no account, but faith alone, cannot be called a religion; and where this is taught, are not all evils of life permitted so far as they are not forbidden and restrained by the civil laws, since faith alone covers, remits, and takes them away? That this is so can be seen from this, that faith alone is said to justify the life; and yet it is taught that man is not saved by any good of life, also that he may be saved by this faith even in the last hour of death, also that he is justified at the same moment that he receives this faith, with other like things, which altogether persuade that life is not the end of that religion. And if religion does not have life as its end it follows that it must give loose reins to evils of every kind.
[4] That those who are in that faith both in doctrine and in life have all falsities in the complex is clear from the claim that this faith is the only justifying or saving faith, namely, that the Father sent the Son that He might reconcile to Him the human race by the passion of the cross and by thus taking away damnation. But it has been shown above what the quality of this faith is, and what there is in it of truth and untruth; and anyone can see that in this faith there is nothing except thought, and nothing of life; for it is said that if we believe this with trust and confidence, that is, if we acknowledge it in thought, we are saved. If in this faith alone there is salvation what need is there of knowing what love to the Lord is, what charity towards the neighbor is, what the life of man is, what the goods and evils of life are, what remission of sins is, what reformation and regeneration are? Are not all these this faith alone? If it be asked what remission of sins is, is it not this faith alone? If it be asked what charity towards the neighbor is, is it not this faith alone? If it be asked what the church is, is it not this faith alone? So in the rest. It is clear, therefore, that this faith alone has absorbed, and has swallowed up like a dragon, all the goods and truths of the Word, and thus of the church, although these are innumerable, and through these the angels have all their intelligence and wisdom, and men have all their salvation.
[5] As all the truths and goods of the church have been banished by means of this faith alone, it follows that falsities and evils therefrom have taken their place, and as a consequence the church is devastated. Yea, by means of this truth that man of himself can do no good that is good, all the truths and goods of the church are cast aside, as if this made it permissible for man to refrain from doing them, because if they are not good they are rather damnable than saving. And it is wonderful that through a single truth wrongly understood all the truths and goods of the church in the whole complex should have been cast aside. This is what is signified in the spiritual sense by "the number of the beast, six hundred sixty-six."
847. "Et numerus ejus sexcenta sexaginta et sex." Quod significet quod usque quale ejus sit ex omnibus falsis et inde omnibus malis in complexu, constat ex significatione "numeri", quod sit quale fidei separatae a vita; et ex significatione "sexcenta sexaginta sex", quod sint omnia falsa et inde omnia mala in complexu; quod is numerus illa significet, est quia "sex" significant omnia, ac praedicantur de veris et inde bonis, ac in opposito sensu de falsis et inde malis; numerus enim ille est compositus ex numeris 2 et 3 in se ductis, ac numerus "duo" praedicatur de bonis, et in opposito sensu de malis, ac numerus "tria" de veris ac in opposito sensu de falsis, ac numerus compositus simile significat cum numeris simplicibus ex quibus compositus est; inde nunc est quod "sex" significent omnia vera et inde omnia bona in complexu, ac in opposito sensu omnia falsa et inde mala in complexu. Ut significentur omnia illa ad plenum, ideo triplicatur ille numerus, ac per triplicationem exsurgit sexcenta sexaginta et sex; per "triplicatum" enim significatur prorsus ac plenum a principio ad finem, hic itaque quod prorsus nihil veri et boni supersit.
[2] Quod per omnem numerum in Verbo significetur aliquid rei aut status, et quod quale ejus determinetur per numeros qui apponuntur, videatur supra (n. 203, 429, 574, 841); quod numeri majores et congregati ex minoribus similia significent cum minoribus et simplicibus, ex quibus per multiplicationem exsurgunt (n. 430); ita numerus "sexcenta sexaginta et sex" similia cum "sex", et "sex" similia cum "tribus" et cum "duobus" ex quibus per multiplicationem exsurgunt; quod "tria" significent plenum, completum, prorsus et omnia, a principio ad finem, ac dicantur de veris et de falsis, supra (n. 532), et quod "duo" similiter de bonis et de malis (n. 532 fin. ): simile quod per "sex" etiam significatur per "duodecim", quia duodecim exsurgunt per multiplicationem 3 in 4, ac "quatuor" similiter ac "duo" praedicantur de bonis, et quoque de malis. Ex his nunc patet quod per numerum "sexcenta sexaginta sex", qui numerus dicitur esse "hominis", et quem computare dicitur esse "intelligentiae", significetur quale fidei separatae a bonis operibus, quod sit ex omnibus falsis et inde omnibus malis in complexu; quod dicatur "intelligentiae esse computare illum numerum", non significat intelligentiam esse scire aut invenire significationem illius numeri, sed intelligentiam esse inquirere et videre falsa et mala quae faciunt quale fidei separatae a vita.
[3] Quod quale illius fidei tale sit quoad falsa, videbitur in mox sequentibus; quod etiam tale sit quoad mala, est quia dum removerentur bona opera, ac removentur dum creditur quod prorsus nihil justificent aut salvent, sequitur quod loco illorum sint mala opera; homo enim vel in bonis vel in malis erit; non potest esse in utrisque simul, quod intelligitur per haec Domini verba,
"Nemo potest duobus dominis servire;..aut unum odio habebit, et alterum diliget;.... non potestis Deo servire et mammonae" (Matthaeus 6:24):
inde est quod ex fide removente bona opera, quae sunt bona vitae, sequantur omnia mala in complexu. Praeterea omnis religio pro fine habet vitam; docet enim mala quae fugienda sunt, ac bona quae facienda; religio quae pro fine non habet vitam, non dici potest religio; consequenter ubi docetur quod opera vitae nihil faciant, sed sola fides; et ubi hoc docetur, annon omnia mala vitae, quantum non leges civiles vetant ac inhibent, permissa sunt? sola enim fides illa celat, remittit, aufert; quod ita sit, constare potest ex eo, quod dicatur quod sola fides justificet vitam, et tamen docetur quod homo non salvetur per aliquod bonum vitae, et quoque quod salvetur ex fide illa etiam in ultima mortis hora, tum quod justificetur eodem momento quo recipit illam fidem; et similia plura, quae prorsus persuadent quod vita non sit finis istius religionis; et si religio pro fine non habet vitam, sequitur quod laxet frena malis omnis generis.
[4] Quod omnia falsa in complexu sint illis qui tam doctrina quam vita in fide illa sunt, constare potest ex eo, quia fides sola justificans seu salvans est haec fides, quod Pater miserit Filium, qui reconciliaret Sibi genus humanum per passionem crucis et sic sublationem damnationis; sed qualis haec fides est, et quid veri aut non veri in illa est, supra expositum est; et quisque videre potest quod in illa fide non sit nisi quam cogitatio, ac nihil vitae; nam dicitur, si id cum fiducia et confidentia credimus, hoc est, cogitatione agnoscimus, quod salvemur. Si salus sit in hac sola fide, quid ergo tunc opus est scire quid amor in Dominum, quid charitas erga proximum, quid vita hominis, ac vitae bona et mala, quid remissio peccatorum, quid reformatio et regeneratio? annon omnia illa sunt sola illa fides? Si quaeritur quid remissio peccatorum, annon est sola illa fides? Si quaeritur quid charitas erga proximum, annon est sola illa fides? si quaeritur quid est ecclesia, annon est sola illa fides? Ita in reliquis.
[5] Inde patet quod illa sola fides absorpserit, et quasi draco deglutiverit omnia vera et bona Verbi et inde ecclesiae, quae tamen innumerabilia sunt, et per quae omnis intelligentia et sapientia est angelis, et per quae omnis salus est hominibus. Quia per illam solam fidem exsularunt omnia vera ac bona ecclesiae, sequitur quod loco illorum sint falsa et inde mala, et consequenter ecclesia devastata; immo etiam, per hoc verum, quod homo ex se non facere possit bonum quod bonum est, rejiciuntur omnia vera et bona ecclesiae, quasi homini liceat sic desistere ab illis faciendis, quia potius damnabilia, si non bona, quam salutifera: et mirum est quod per unum verum male intellectum, omnia vera et bona ecclesiae in toto complexu rejecta sint. Haec sunt quae per "numerum bestiae sexcenta sexaginta et sex", in sensu spirituali significantur.