Concerning the Scope of the Last Book Dedicated to the Second Advent of Christ. (Book 7, Ch.1)
Therefore, as we spoke in the fourth book concerning His first advent, so in this book we will relate His second advent, which the Jews also both confess and hope for; but in vain, since He must return to the confusion of those for whose call He had before come. For they who impiously treated Him with violence in His humiliation, will experience Him in His power as a conqueror; and, God requiting them, they will suffer all those things which they read and do not understand; inasmuch as, being polluted with all sins, and moreover sprinkled with the blood of the Holy One, they were devoted to eternal punishment by that very One on whom they laid wicked hands. But we shall have a separate subject against the Jews, in which we shall convict them of error and guilt.
The Temporal World was Not Made to last Forever in it’s Current Form. (Book 7, Ch.3)
In fine, Plato, that he might not make the work of God weak and subject to ruin, said that it would remain forever. If it was made for the sake of men, and so made as to be eternal, why then are not they on whose account it was made eternal? If they are mortal on account of whom it was made, it must also itself be mortal and subject to dissolution, for it is not of more value than those for whose sake it was made. But if his argument were consistent, he would understand that it must perish because it was made, and that nothing can remain for ever except that which cannot be touched.
God Made the World with A Plan for the World in Mind. (Book 7, Ch.3)
For before anything is done or arranged, there is need of counsel that it may be determined how it should be done; nor can anything be done without the foresight of a settled plan. Therefore the plan precedes every work. Therefore that which has not been made has no plan. But the world has a plan by which it both exists and is governed; therefore also it was made: if it was made, it will also be destroyed. Let them therefore assign a reason, if they can, why it was either made in the beginning or will hereafter be destroyed.
The Great Judgement of God will Take Place On the Earth Itself. (Book 7, Ch.9)
By these arguments, therefore, which neither Plato nor any other invented, the immorality of souls can be proved and perceived: which arguments we will briefly collect, since my discourse hastens on to relate the great judgment of God, which will be celebrated on the earth at the approaching end of the world.
Concerning the Second Death. (Book 7, Ch.10)
In fine, Cicero, in his Tusculan Disputations, perceived, though with doubt, that the chief good does not happen to man except after death. A man will go, he says, with confident spirit, if circumstances shall so happen, to death, in which we have ascertained that there is either the chief good or no evil. Death, therefore, does not extinguish man, but admits him to the reward of virtue. But he who has contaminated himself, as the same writer says, with vices and crimes, and has been the slave of pleasure, he truly, being condemned, shall suffer eternal punishment, which the sacred writings call the second death, which is both eternal and full of the severest torments. For as two lives are proposed to man, of which the one belongs to the soul, the other to the body; so also two deaths are proposed — one relating to the body, which all must undergo according to nature, the other relating to the soul, which is acquired by wickedness and avoided by virtue. As this life is temporary and has fixed limits, because it belongs to the body; so also death is in like manner temporary and has a fixed end, because it affects the body.
Of the First and Last Times of the World. (Book 7, Ch.14)
Since we have spoken of the immortality of the soul, it follows that we teach how and when it is given to man; that in this also they may see the errors of their perverseness and folly, who imagine that some mortals have become gods by the decrees and dogmas of mortals; either because they had invented arts, or because they had taught the use of certain productions of the earth, or because they had discovered things useful for the life of men, or because they had slain savage beasts. How far these things were from deserving immortality we have both shown in the former books, and we will now show, that it may be evident that it is righteousness alone which procures for man eternal life, and that it is God alone who bestows the reward of eternal life. For they who are said to have been immortalized by their merits, inasmuch as they possessed neither righteousness nor any true virtue, did not obtain for themselves immortality, but death by their sins and lusts; nor did they deserve the reward of heaven, but the punishment of hell, which impends over them, together with all their worshippers. And I show that the time of this judgment draws near, that the due reward may be given to the righteous, and the deserved punishment may be inflicted on the wicked.
Plato and many others of the philosophers, since they were ignorant of the origin of all things, and of that primal period at which the world was made, said that many thousands of ages had passed since this beautiful arrangement of the world was completed; and in this they perhaps followed the Chaldeans, who, as Cicero has related in his first book respecting divination, foolishly say that they possess comprised in their memorials four hundred and seventy thousand years; in which matter, because they thought that they could not be convicted, they believed that they were at liberty to speak falsely. But we, whom the Holy Scriptures instruct to the knowledge of the truth, know the beginning and the end of the world, respecting which we will now speak in the end of our work, since we have explained respecting the beginning in the second book. Therefore let the philosophers, who enumerate thousands of ages from the beginning of the world, know that the six thousandth year is not yet completed, and that when this number is completed the consummation must take place, and the condition of human affairs be remodelled for the better, the proof of which must first be related, that the matter itself may be plain. God completed the world and this admirable work of nature in the space of six days, as is contained in the secrets of Holy Scripture, and consecrated the seventh day, on which He had rested from His works. But this is the Sabbath day, which in the language of the Hebrews received its name from the number, whence the seventh is the legitimate and complete number. For there are seven days, by the revolutions of which in order the circles of years are made up; and there are seven stars which do not set, and seven luminaries which are called planets, whose differing and unequal movements are believed to cause the varieties of circumstances and times.
Therefore, since all the works of God were completed in six days, the world must continue in its present state through six ages, that is, six thousand years. For the great day of God is limited by a circle of a thousand years, as the prophet shows, who says In Your sight, O Lord, a thousand years are as one day. And as God laboured during those six days in creating such great works, so His religion and truth must labour during these six thousand years, while wickedness prevails and bears rule. And again, since God, having finished His works, rested the seventh day and blessed it, at the end of the six thousandth year all wickedness must be abolished from the earth, and righteousness reign for a thousand years; and there must be tranquillity and rest from the labours which the world now has long endured. But how that will come to pass I will explain in its order. We have often said that lesser things and things of small importance are figures and previous shadowings forth of great things; as this day of ours, which is bounded by the rising and the setting of the sun, is a representation of that great day to which the circuit of a thousand years affixes its limits.
In the same manner also the fashioning of the earthly man held forth to the future the formation of the heavenly people. For as, when all things were completed which were contrived for the use of man, last of all, on the sixth day, He made man also, and introduced him into this world as into a home now carefully prepared; so now on the great sixth day the true man is being formed by the word of God, that is, a holy people is fashioned for righteousness by the doctrine and precepts of God. And as then a mortal and imperfect man was formed from the earth, that he might live a thousand years in this world; so now from this earthly age is formed a perfect man, that being quickened by God, he may bear rule in this same world through a thousand years. But in what manner the consummation will take place, and what end awaits the affairs of men, if any one shall examine the divine writings he will ascertain. But the voices also of prophets of the world, agreeing with the heavenly, announce the end and overthrow of all things after a short time, describing as it were the last old age of the wearied and wasting world. But the things which are said by prophets and seers to be about to happen before that last ending comes upon the world, I will subjoin, being collected and accumulated from all quarters.