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.