[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" (Matt. vi. 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.

CHAPTER XIV.

1. AND I Saw, and, lo, the Lamb standing on mount Zion, and with him a hundred forty and four thousand, having his Father's name written in their foreheads.

2. And I heard a voice out of heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps.

3. And they sang, as it were, a new song before the throne, and before the four animals, and the elders: and no man could learn the song, but the hundred forty and four thousand, redeemed from the earth.

4. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and unto the Lamb.

5. And in their mouth was found no guile: for they are without blemish before the throne of God.

6. And I saw another angel flying in the midst of heaven, having the eternal gospel to proclaim unto them that dwell on the earth, and unto every nation, and kindred, and tongue, and people,

7. Saying, with a loud voice, Fear God, and give glory unto him; for the hour of his judgment is come: and worship him who made heaven, and earth, and the sea, and the fountains of waters.

8. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

9. And the third angel followed them, saying with a great voice, If any man worship the beast, and his image, and receive his mark in his forehead, or in his hand,

10. The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and sulphur before the holy angels, and before the Lamb:

11. And the smoke of their torment ascendeth unto ages of ages: and they shall not rest day and night, who worship the beast and his image, and whosoever receiveth the mark of his name.

12. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.

13. And I heard a voice from heaven, saying unto me, Write, Blessed are the dead who die in the Lord from henceforth yea, saith the Spirit, that they may rest from their labours; for their works follow with them.

14. And I saw, and behold a white cloud, and on the cloud one sat like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle.

15. And another angel went out from the temple, crying with a loud voice to him who sat upon the cloud, Thrust in thy sickle, and reap; for the hour is come for thee to reap; for the harvest of the earth is ripe.

16. And he that sat on the cloud thrust in his sickle upon the earth; and the earth was reaped.

17. And another angel went out from the temple which is in heaven, he also having a sharp sickle.

18. And another angel went out from the altar, having power over fire; and cried with a great cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the vintage of the clusters of the vineyard of the earth; for her grapes are fully ripe.

19. And the angel thrust in his sickle into the earth, and gathered the vintage of the clusters of the earth, and cast it into the great winepress of the wrath of God.

20. And the winepress was trodden without the city, and blood came out of the winepress, even unto the bridles of the horses, from a thousand and six hundred furlongs.