understood the Bible to teach the absolute annihilation of our world. Schmid * states as the Lutheran doctrine that the world is to be reduced to nothing (in Nichts sich auflosen). He quotes Baier, Hollaz, and Quenstedt in support of this view. Quenstedt a says : " Forma consummationis hujus non in nuda qualitatum immutatione, alteratione seu innovatione, sed in ipsius substan- tias mundi totali abolitione et in nihilum reductione consistit." Gerhard 3 takes the same view : " Formam consummationis dici- mus fore non nudam qualitatum alterationem, sed ipsius substan- tias abolitionem, adeoque totalem annihilationem, ut sic terminus a quo consummationis sive destructionis sit * esse,' terminus vero ad quern 4 non esse ' sive nihil." He admits, however, that many of the fathers and Luther himself were on the other side. He quotes Irenaeus, Cyril of Jerusalem, Jerome, Augustine, and Chrysostom, as in favour of mutation and against annihilation. Luther was wont to say : " The heavens have their work-day clothes on ; hereafter they will have on their Sunday garments." Most of the Reformed theologians generally oppose the idea of annihilation. Turrettin certainly does.4 One of his questions is : u Qualis futuris sit mundi interitus ? An per ultimam conflagra- tionem sit annihilandus, an instaurandus et renovandus ? " He argues throughout in favour of the latter.
3. The subject of the change which is to take place at the last day is not the whole material universe, but our earth and what pertains to it. (a.) It is true the Bible says : " Heaven and earth are to pass away," and by heaven and earth the Scriptures often mean the universe ; and it would therefore be consistent with the language of Scripture to hold that the whole universe is to be changed at the last day. It was natural that this inter- pretation should be put upon the language of the Bible so long as our earth was regarded as the central body of the universe and sun, moon, and stars as subordinate luminaries, intended simply for the benefit of the inhabitants of our world. " Wenn der Tanz," says Strauss,6 " zu Ende ist, blast der Wirth die Lichter aus." The case however assumes a different aspect when we know that our earth and even our solar system is a mere speck in the immensity of God's works. It is one of the unmistakable
1 Die Dogmatik der evangelisch4utherischen Kirche, von Heinrich Schmid, Professor der Theologie in Erlangen ; Frankfort and Erlangen, 1853 ; p. 506.
2 Theologia Didactico-Polemica, edit. Leipzig, 1715.
8 Loci Theologici, xxx. v. 37 ; Tubingen, 1779, vol. xx. pp. 51, 52. 4 Institutio, xx. v.; edit. Edinburgh, 1847, vol. iii. p. 506. 6 Dogmatik, § 104; Tubingen, 1841, vol. ii. p. 665.
854 PART IV. Ch. IV.— THE SECOND ADVENT.
evidences of the divine origin of the Scriptures, that they are written on such a high level that all the mutations of human science take place beneath them without ever coming into col- lision with their teachings. They could be read by those who believed that the sun moves round the earth, without their con- victions being shocked by their statements ; and they can be read by us who know that the earth moves round the sun, with the same satisfaction and confidence. Whether the heaven and earth which are to pass away are the whole material universe, or only our earth and its atmospheric heavens, the language of the Scrip- ture leaves undecided. Either view is perfectly consistent with the meaning of the words employed. The choice between the two views is to be determined by other considerations. (6.) The d priori probability is overwhelming in favour of the more lim- ited interpretation. Anything so stupendous as the passing away of the whole universe as the last act of the drama of human his- tory would be altogether out of keeping, (e.) The Bible con- cerns man. The earth was cursed for his transgression. That curse is to be removed when man's redemption is completed. The KTions that was made subject to vanity for man's sin, is our earth ; and our earth is the ktiW which is to be delivered from the bondage of corruption. The change to be effected is in the dwelling-place of man. (d.) According to the Apostle Peter, it is the world which once was destroyed by water, that is to be consumed by fire. But although the predictions of Scripture concern only our earth, it does not follow that the material uni- verse is to last forever. As it is not from eternity, it probably will not last forever. It may be only one of the grand exhibi- tions of the wonderful working of God in the field of infinite space, and in the course of unending ages.
4. The result of this change is said to be the introduction of a new heavens and a new earth. This is set forth not only in the use of these terms, but in calling the predicted change " a regener- ation," " a restoration," a deliverance from the bondage of cor- ruption and an introduction into the glorious liberty of the Son of God. This earth, according to the common opinion, that is, this renovated earth, is to be the final seat of Christ's kingdom. This is the new heavens ; this is the New Jerusalem, the Mount Zion in which are to be gathered the general assembly and church of the first-born, which are written in heaven ; the spirits of just men made perfect ; this is the heavenly Jerusalem ; the city of the living God ; the kingdom prepared for his people before the foundation of the world.