794. Verse 5. And there was given unto him a mouth speaking great things and blasphemies, signifies the doctrine destroying utterly the goods of the Word and its truths. This is evident from the signification of "mouth," as being doctrine, from which is instruction, preaching, and reasoning (of which above, n. 782). "The mouth of the beast," signifies doctrine, because in the preceding verse it was said that "they worshipped the dragon and its beast;" and this signified the acknowledgment of that dogma, and the reception of it in doctrine; also because it was said above that "the mouth of that beast was as the mouth of a lion," which signified instruction, preaching, and reasoning, which are from the received doctrine. The above is evident also from the signification of "speaking great things," as being to teach evils that destroy the goods of the Word, for "great" is predicated in the Word of good, and in the contrary sense of evil, while "many" is predicated of truth, and in the contrary sense of falsity (See above, n . 336-337, 424). Because "the beast" means those who by reasonings separate faith from life, and those who do this destroy the goods of the Word, and because his "mouth" signifies their doctrine, therefore "to speak great things" signifies to destroy the goods of the Word. The above is evident also from the signification of "speaking blasphemies," as meaning to falsify the truths of the Word (See above, n. 778). From this it is clear that "there was given unto him a mouth speaking great things and blasphemies" signifies the doctrine destroying the goods of the Word and utterly falsifying its truths. It is said utterly falsifying its truths, because the falsification of the Word even to the destruction of Divine truth, such as it is in the heavens and such as it is in the spiritual sense of the Word, is signified by "blasphemy" (See above, n. 778); this therefore is what is meant by utterly falsifying truths.

[2] It is said that "the mouth of the beast speaking great things" signifies doctrine, and instruction, preaching, and reasoning therefrom destroying the goods of the Word; it shall be told, therefore, in what manner they are destroyed. They are destroyed especially by teaching that faith without good works justifies and saves, and this is confirmed by the reasoning that no one can do good of himself, and that the good that a man does of himself must needs be meritorious good; and this is established by the Word, especially by the Pharisee and the publican praying in the temple:

That the latter was justified merely by his saying, God be merciful to me a sinner; and that the Pharisee was not justified who said that he was not an extortioner, unjust, and an adulterer, as others were, and that he fasted twice in the week, and gave tithes of all that he possessed (Luke 18:10-14);

and also by these words of the Lord:

Doth the lord thank the servant for doing those things that were commanded him? I trow not. So ye also, when ye shall have done all things that are commanded you, say, We are surely useless servants, for we have done that which we ought to do (Luke 17:9, 10).

But those are greatly mistaken who conclude from these words that there is nothing of justification and salvation in good works, but in faith alone, for they do not know what good works are. There are works that are done by man, and these are not good; and there are works that are done by the Lord through man, and these are good. Yet both of these appear alike in external form; but in internal form they are wholly unlike. The works enumerated by the Pharisee were works done from himself, and were therefore meritorious; so, too, the works done by command by servants, who are nevertheless called "useless."

[3] It shall now be told, therefore, how works are done by man himself, and how they are done by the Lord with man, also how the latter are distinguished from the former. It has been shown above n. 790 that man has two minds, one spiritual, the other natural. The spiritual mind is what is called the internal and the spiritual man, and the natural mind is what is called the external and the natural man. And as man has an internal spiritual and an external natural, and the internal is conjoined with heaven and the external with the world, it follows that whatever man does from that internal through the external he does from heaven, that is, through heaven from the Lord; but anything that a man does by the external without the internal, this he does from self. This is meant by the Lord's words in Luke:

Now do ye Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness. Ye foolish ones, did not He that made the outside make the inside also? But rather give for alms those things that are within, then behold all things are clean unto you (Luke 11:39-41).

It is said, "the outside of the cup and of the platter," and "the inside" of them, because the "cup" has a similar meaning as "wine," and the "platter" a similar meaning as "food;" and "wine" signifies truth, and "food" signifies good. It is said also "give alms," and this signifies love and charity. From this it is evident that whatever a man does from the external alone is unclean, but whatever he does from a cleansed internal through the external is clean, for this is from the Lord; but the other from man. But examples will illustrate this point also. The internal is doing good for the sake of good, speaking truth for the sake of truth, acting sincerely for the sake of sincerity, and doing what is just for the sake of justice. He who does good for the sake of good does good from good, thus from the Lord, who is Good itself, and from whom is all good; and he who speaks truth for the sake of truth speaks truth from truth, thus from the Lord, who is Truth itself and from whom is all truth. The like is true of him who acts sincerely for the sake of sincerity, and does what is just for the sake of justice; for sincerity is moral good and truth, and justice is civil good and truth; and all good and truth are from the Lord and not from man, because they are done from the internal through the external. But when a man does and speaks what is good, true, sincere, and just, for the sake of self and the world he does and speaks them from self, because from the external man without the internal; and such deeds or works are all evil, and if heaven is regarded in them they are meritorious, and all such are iniquitous. In this world no one can determine whether works are from the Lord or from man, since in external form the two kinds appear alike, but they can be distinguished by the Lord alone, and after man's life in the world their origin is disclosed (Matthew 10:26, 27; Mark 4:22; Luke 8:17; 12:2, 3, 8, 9). But how an internal is given to man, and an external from the internal, may be seen above n. 790.

[4] From this it can be seen that if man were to fulfill all things of the law from self, that is, were to give much to the poor, were to do good to widows and orphans, to assist the needy, yea, were to give food to the hungry, and drink to the thirsty, to take in strangers, clothe the naked, and visit the sick and those who are bound in prison, preach and teach the gospel, convert the Gentiles, frequent temples, devoutly listen to preaching, attend the sacrament of the Supper frequently each year, spend time in praying, and other like things, and if his internal had not been purified from the love of rule and from the pride of self-intelligence, from the contempt of others, from hatred and revenge, from craftiness and malice, from insincerity and injustice, from the lasciviousness of adultery, and from other evils and falsities therefrom, still all these works would be hypocritical and from the man himself, and not from the Lord. But these same works when the internal has been purified are all good, because they are from the Lord with man. This has been testified to me from very many examples in the spiritual world. I have there heard that it has been granted to many to call to mind the acts of their life in the world, and to enumerate the good deeds they had done; but when their internal was opened it was found to be full of all evil and falsity therefrom; and it was then revealed to them that the good deeds they had enumerated they had done from self, because for the sake of self and the world. But it is otherwise with those who from the Word have abstained from doing evils, and have afterwards shunned and turned away from them because they are sins, and are contrary to love to God and to charity towards the neighbor. Their works were all good, although they had a similar appearance in external form as the works of those described above, and there was a perception in like manner of their having been done as if from self. These works are what are meant in the Word by the "works" that make a man spiritual, and make him happy to eternity; and these can in no way be separated from faith, for if faith were to be separated from these it would be dead, and a dead faith is a faith in falsity from evil.