The Institutes -- Book First -- Chapter Fourteen sections 14-End

In this chapter commences the second part of Book First—viz. the knowledge of man. Certain things premised. I. The creation of the world generally (§ 1 and 2). II. The subject of angels considered (§ 3-13). III. Of bad angels or devils (§ 13-20); and, IV. The practical use to be made of the history of the creation (§ 20-22).

14. That we may feel the more strongly urged to do so, the Scripture declares that the enemies who war against us are not one or two, or few in number, but a great host. Mary Magdalene is said to have been delivered from seven devils by which she was possessed; and our Saviour assures us that it is an ordinary circumstance, when a devil has been expelled, if access is again given to it, to take seven other spirits, more wicked than itself, and resume the vacant possession. Nay, one man is said to have been possessed by a whole legion. By this, then, we are taught that the number of enemies with whom we have to war is almost infinite, that we may not, from a contemptuous idea of the fewness of their numbers, be more remiss in the contest, or from imagining that an occasional truce is given us, indulge in sloth. In one Satan or devil being often mentioned in the singular number, the thing denoted is that domination of iniquity which is opposed to the reign of righteousness. For, as the Church and the communion of saints has Christ for its head, so the faction of the wicked and wickedness itself, is portrayed with its prince exercising supremacy. Hence the expression, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels,” (Mt 25:41).

15. One thing which ought to animate us to perpetual contest with the devil is, that he is everywhere called both our adversary and the adversary of God. For, if the glory of God is dear to us, as it ought to be, we ought to struggle with all our might against him who aims at the extinction of that glory. If we are animated with proper zeal to maintain the Kingdom of Christ, v. e must wage irreconcilable war with him who conspires its ruin. Again, if we have any anxiety about our own salvation, we ought to make no peace nor truce with him who is continually laying schemes for its destruction. But such is the character given to Satan in the third chapter of Genesis, where he is seen seducing man from his allegiance to God, that he may both deprive God of his due honour, and plunge man headlong in destruction. Such, too, is the description given of him in the Gospels (Mt 13:28), where he is called the enemy, and is said to sow tares in order to corrupt the seed of eternal life. In one word, in all his actions we experience the truth of our Saviour’s description, that he was “a murderer from the beginning, and abode not in the truth,” (John 8:44). Truth he assails with lies, light he obscures with darkness. The minds of men he involves in error; he stirs up hatred, inflames strife and war, and all in order that he may overthrow the kingdom of God, and drown men in eternal perdition with himself. Hence it is evident that his whole nature is depraved, mischievous, and malignant. There must be extreme depravity in a mind bent on assailing the glory of God and the salvation of man. This is intimated by John in his Epistle, when he says that he “sinneth from the beginning,” (1 John 3:8), implying that he is the author, leader, and contriver of all malice and wickedness.

16. But as the devil was created by God, we must remember that this malice which we attribute to his nature is not from creation, but from depravation. Every thing damnable in him he brought upon himself, by his revolt and fall. Of this Scripture reminds us, lest, by believing that he was so created at first, we should ascribe to God what is most foreign to his nature. For this reason, Christ declares (John 8:44), that Satan, when he lies, “speaketh of his own,” and states the reason, “because he abode not in the truth.” By saying that he abode not in the truth, he certainly intimates that he once was in the truth, and by calling him the father of lies, he puts it out of his power to charge God with the depravity of which he was himself the cause. But although the expressions are brief and not very explicit, they are amply sufficient to vindicate the majesty of God from every calumny. And what more does it concern us to know of devils? Some murmur because the Scripture does not in various passages give a distinct and regular exposition of Satan’s fall, its cause, mode, date, and nature. But as these things are of no consequence to us, it was better, if not entirely to pass them in silence, at least only to touch lightly upon them. The Holy Spirit could not deign to feed curiosity with idle, unprofitable histories. We see it was the Lord’s purpose to deliver nothing in his sacred oracles which we might not learn for edification. Therefore, instead of dwelling on superfluous matters, let it be sufficient for us briefly to hold, with regard to the nature of devils, that at their first creation they were the angels of God, but by revolting they both ruined themselves, and became the instruments of perdition to others. As it was useful to know this much, it is clearly taught by Peter and Jude; “God,” they say, “spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto Judgment,” (2 Pet 2:4; Jude ver. 6). And Paul, by speaking of the elect angels, obviously draws a tacit contrast between them and reprobate angels.

17. With regard to the strife and war which Satan is said to wage with God, it must be understood with this qualification, that Satan cannot possibly do anything against the will and consent of God. For we read in the history of Job, that Satan appears in the presence of God to receive his commands, and dares not proceed to execute any enterprise until he is authorised. In the same way, when Ahab was to be deceived, he undertook to be a lying spirit in the mouth of all the prophets; and on being commissioned by the Lord, proceeds to do so. For this reason, also, the spirit which tormented Saul is said to be an evil spirit from the Lord, because he was, as it were, the scourge by which the misdeeds of the wicked king were punished. In another place it is said that the plagues of Egypt were inflicted by God through the instrumentality of wicked angels. In conformity with these particular examples, Paul declares generally that unbelievers are blinded by God, though he had previously described it as the doing of Satan. It is evident, therefore, that Satan is under the power of God, and is so ruled by his authority, that he must yield obedience to it. Moreover, though we say that Satan resists God, and does works at variance with His works, we at the same time maintain that this contrariety and opposition depend on the permission of God. I now speak not of Satan’s will and endeavour, but only of the result. For the disposition of the devil being wicked, he has no inclination whatever to obey the divine will, but, on the contrary, is wholly bent on contumacy and rebellion. This much, therefore, he has of himself, and his own iniquity, that he eagerly, and of set purpose, opposes God, aiming at those things which he deems most contrary to the will of God. But as God holds him bound and fettered by the curb of his power, he executes those things only for which permission has been given him, and thus, however unwilling, obeys his Creator, being forced, whenever he is required, to do Him service.

18. God thus turning the unclean spirits hither and thither at his pleasure, employs them in exercising believers by warring against them, assailing them with wiles, urging them with solicitations, pressing close upon them, disturbing, alarming, and occasionally wounding, but never conquering or oppressing them; whereas they hold the wicked in thraldom, exercise dominion over their minds and bodies, and employ them as bond-slaves in all kinds of iniquity. Because believers are disturbed by such enemies, they are addressed in such exhortations as these: “Neither give place to the devil;” “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour; whom resist steadfast in the faith,” (Eph 4:27; 1 Pet 5:8). Paul acknowledges that he was not exempt from this species of contest when he says, that for the purpose of subduing his pride, a messenger of Satan was sent to buffet him (2 Cor 12:7). This trial, therefore, is common to all the children of God. But as the promise of bruising Satan’s head (Gen 3:15) applies alike to Christ and to all his members, I deny that believers can ever be oppressed or vanquished by him. They are often, indeed, thrown into alarm, but never so thoroughly as not to recover themselves. They fall by the violence of the blows, but they get up again; they are wounded, but not mortally. In fine, they labour on through the whole course of their lives, so as ultimately to gain the victory, though they meet with occasional defeats. We know how David, through the just anger of God, was left for a time to Satan, and by his instigation numbered the people (2 Sam 24:1); nor without cause does Paul hold out a hope of pardon in case any should have become ensnared by the wiles of the devil (2 Tim 2:26). Accordingly, he elsewhere shows that the promise above quoted commences in this life where the struggle is carried on, and that it is completed after the struggle is ended. His words are, “The God of peace shall bruise Satan under your feet shortly,” (Rom 16:20). In our Head, indeed, this victory was always perfect, because the prince of the world “had nothing” in him (John 14:30); but in us, who are his members, it is now partially obtained, and will be perfected when we shall have put off our mortal flesh, through which we are liable to infirmity, and shall have been filled with the energy of the Holy Spirit. In this way, when the kingdom of Christ is raised up and established, that of Satan falls, as our Lord himself expresses it, “I beheld Satan as lightning fall from heaven,” (Luke 10:18). By these words, he confirmed the report which the apostles gave of the efficacy of their preaching. In like manner he says, “When a strong man armed keepeth his palace, his goods are in peace. But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils,” (Luke 11:21, 22). And to this end, Christ, by dying, overcame Satan, who had the power of death (Heb 2:14), and triumphed over all his hosts that they might not injure the Church, which otherwise would suffer from them every moment. For (such being our weakness, and such his raging fury), how could we withstand his manifold and unintermitted assaults for any period, however short, if we did not trust to the victory of our leader? God, therefore, does not allow Satan to have dominion over the souls of believers, but only gives over to his sway the impious and unbelieving, whom he deigns not to number among his flock. For the devil is said to have undisputed possession of this world until he is dispossessed by Christ. In like manner, he is said to blind all who do not believe the Gospel, and to do his own work in the children of disobedience. And justly; for all the wicked are vessels of wrath, and, accordingly, to whom should they be subjected but to the minister of the divine vengeance? In fine, they are said to be of their father the devil. For as believers are recognised to be the sons of God by bearing his image, so the wicked are properly regarded as the children of Satan, from having degenerated into his image.

19. Having above refuted that nugatory philosophy concerning the holy angels, which teaches that they are nothing but good motions or inspirations which God excites in the minds of men, we must here likewise refute those who foolishly allege that devils are nothing but bad affections or perturbations suggested by our carnal nature. The brief refutation is to be found in passages of Scripture on this subject, passages neither few nor obscure. First, when they are unclean spirits and apostate angels (Mt 12:43; Jude 1:6), who have degenerated from their original, the very terms sufficiently declare that they are not motions or affections of the mind, but truly, as they are called, minds or spirits endued with sense and intellect. In like manner, when the children of God are contrasted by John, and also by our Saviour, with the children of the devil, would not the contrast be absurd if the term devil meant nothing more than evil inspirations? And John adds still more emphatically, that the devil sinneth from the beginning (1 John 3:8). In like manner, when Jude introduces the archangel Michael contending with the devil (Jude 1:9), he certainly contrasts a wicked and rebellious with a good angel. To this corresponds the account given in the Book of Job, that Satan appeared in the presence of God with the holy angels. But the clearest passages of all are those which make mention of the punishment which, from the Judgment of God, they already begin to feel, and are to feel more especially at the resurrection, “What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Mt 8:29); and again, “Depart, ye cursed, into everlasting fire, prepared for the devil and his angels,” (Mt 25:41). Again, “If God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto Judgment,” &c. (2 Pet 2:4). How absurd the expressions, that devils are doomed to eternal punishment, that fire is prepared for them, that they are even now excruciated and tormented by the glory of Christ, if there were truly no devils at all? But as all discussion on this subject is superfluous for those who give credit to the Word of God, while little is gained by quoting Scripture to those empty speculators whom nothing but novelty can please, I believe I have already done enough for my purpose, which was to put the pious on their guard against the delirious dreams with which restless men harass themselves and the simple. The subject, however, deserved to be touched upon, lest any, by embracing that errors should imagine they have no enemy and thereby be more remiss or less cautious in resisting.

20. Meanwhile, being placed in this most beautiful theatre, let us not decline to take a pious delight in the clear and manifest works of God. For, as we have elsewhere observed, though not the chief, it is, in point of order, the first evidence of faiths to remember to which side soever we turn, that all which meets the eye is the work of God, and at the same time to meditate with pious care on the end which God had in view in creating it. Wherefore, in order that we may apprehend with true faith what it is necessary to know concerning God, it is of importance to attend to the history of the creation, as briefly recorded by Moses and afterwards more copiously illustrated by pious writers, more especially by Basil and Ambrose. From this history we learn that God, by the power of his Word and his Spirit, created the heavens and the earth out of nothing; that thereafter he produced things inanimate and animate of every kind, arranging an innumerable variety of objects in admirable order, giving each kind its proper nature, office, place, and station; at the same time, as all things were liable to corruption, providing for the perpetuation of each single species, cherishing some by secret methods, and, as it were, from time to time instilling new vigour into them, and bestowing on others a power of continuing their race, so preventing it from perishing at their own death. Heaven and earth being thus most richly adorned, and copiously supplied with all things, like a large and splendid mansion gorgeously constructed and exquisitely furnished, at length man was made—man, by the beauty of his person and his many noble endowments, the most glorious specimen of the works of God. But, as I have no intention to give the history of creation in detail, it is sufficient to have again thus briefly touched on it in passing. I have already reminded my reader, that the best course for him is to derive his knowledge of the subject from Moses and others who have carefully and faithfully transmitted an account of the creation.

21. It is unnecessary to dwell at length on the end that should be aimed at in considering the works of God. The subject has been in a great measure explained elsewhere, and in so far as required by our present work, may now be disposed of in a few words. Undoubtedly were one to attempt to speak in due terms of the inestimable wisdom, power, justice, and goodness of God, in the formation of the world, no grace or splendour of diction could equal the greatness of the subject. Still there can be no doubt that the Lord would have us constantly occupied with such holy meditation, in order that, while we contemplate the immense treasures of wisdom and goodness exhibited in the creatures as in so many mirrors, we may not only run our eye over them with a hasty, and, as it were, evanescent glance, but dwell long upon them, seriously and faithfully turn them in our minds, and every now and then bring them to recollection. But as the present work is of a didactic nature, we cannot fittingly enter on topics which require lengthened discourse. Therefore, in order to be compendious, let the reader understand that he has a genuine apprehension of the character of God as the Creator of the world; first, if he attends to the general rule, never thoughtlessly or obliviously to overlook the glorious perfections which God displays in his creatures; and, secondly, if he makes a self application of what he sees, so as to fix it deeply on his heart. The former is exemplified when we consider how great the Architect must be who framed and ordered the multitude of the starry host so admirably, that it is impossible to imagine a more glorious sight, so stationing some, and fixing them to particular spots that they cannot move; giving a freer course to others yet setting limits to their wanderings; so tempering the movement of the whole as to measure out day and night, months, years, and seasons, and at the same time so regulating the inequality of days as to prevent every thing like confusion. The former course is, moreover, exemplified when we attend to his power in sustaining the vast mass, and guiding the swift revolutions of the heavenly bodies, &c. These few examples sufficiently explain what is meant by recognising the divine perfections in the creation of the world. Were we to attempt to go over the whole subject we should never come to a conclusion, there being as many miracles of divine power, as many striking evidences of wisdom and goodness, as there are classes of objects, nay, as there are individual objects, great or small, throughout the universe.

22. The other course which has a closer relation to faith remains to be considered—viz. that while we observe how God has destined all things for our good and salvation, we at the same time feel his power and grace, both in ourselves and in the great blessings which he has bestowed upon us; thence stirring up ourselves to confidence in him, to invocation, praise, and love. Moreover, as I lately observed, the Lord himself, by the very order of creation, has demonstrated that he created all things for the sake of man. Nor is it unimportant to observe, that he divided the formation of the world into six days, though it had been in no respect more difficult to complete the whole work, in all its parts, in one moment than by a gradual progression. But he was pleased to display his providence and paternal care towards us in this, that before he formed man, he provided whatever he foresaw would be useful and salutary to him. How ungrateful, then, were it to doubt whether we are cared for by this most excellent Parent, who we see cared for us even before we were born! How impious were it to tremble in distrust, lest we should one day be abandoned in our necessity by that kindness which, antecedent to our existence, displayed itself in a complete supply of all good things! Moreover, Moses tells us that everything which the world contains is liberally placed at our disposal. This God certainly did not that he might delude us with an empty form of donation. Nothing, therefore, which concerns our safety will ever be wanting. To conclude, in one word; as often as we call God the Creator of heaven and earth, let us remember that the distribution of all the things which he created are in his hand and power, but that we are his sons, whom he has undertaken to nourish and bring up in allegiance to him, that we may expect the substance of all good from him alone, and have full hope that he will never suffer us to be in want of things necessary to salvation, so as to leave us dependent on some other source; that in everything we desire we may address our prayers to him, and, in every benefit we receive, acknowledge his hand, and give him thanks; that thus allured by his great goodness and beneficence, we may study with our whole heart to love and serve him.

Far be it from me to interrupt your most excellent and gracious posting of the Institutes, but Calvin was a flagrant postmillenialist. As Calvin said, the Gospel will not fail. (Apologizing in advance for the length of this excerpt.)

The Prima Facie Acceptability of Postmillenialism
By Greg L. Bahnsen

"...John Calvin
Reformed theology (as distinguished from evangelical or Lutheran theology) takes as its father the indisputable theological master of the Protestant Reformation, John Calvin. The heritage of postmillennialism in Reformed theology can be traced to the Cavinian corpus of literature. J. A. De Jong, in his doctoral dissertation at the Free University of Amsterdam (As the Waters Cover the Sea), asserted that “John Calvin’s commentaries give some scholars cause for concluding that he anticipated the spread of the gospel and true religion to the ends of the earth.”[33] J. T. McNeill, the editor of Calvin’s Institutes of the Christian Religion for the Library of Christian Classics, speaks of “Calvin’s conception of the victory and future universality of Christ’s Kingdom throughout the human race, a topic frequently introduced in the Commentaries.”[34] In his recent study, The Puritan Hope, Iain H. Murray stated that “Calvin believed that Christ’s kingdom is already established, and, unlike Luther, he expected it to have a yet greater triumph in history prior to the consummation.”[35] The judgment of these men (and those secondary sources upon which they depend) is certainly well grounded in Calvin’s writings.
About the view that Christ would have a literal one-thousand-year reign upon the earth (namely, premillennialism), Calvin said this “fiction is too childish either to need or to be worth a refutation.” At the same time, he indicated his implicit disagreement with the view (fostered by later amillennilalists) that the millennium pertains to the intermediate state of the saints (i.e., their disembodied heavenly rest subsequent to physical death and prior to the general resurrection); according to Calvin, the “one thousand” of Revelation 20 pertains to “the church while still toiling on earth.”[36] Nor would Calvin have agreed with the position that says the millennial triumph of the saints is simply the spiritual (invisible) victories in the Christian’s heart or the internal blessings privately experienced by the church (namely, one school of amillennial interpretation). With particular application to the kingdom of Christ, he said, “it would not have been enough for the kingdom to have flourished internally.”[37] Calvin saw the Psalmist as saying that the prosperity and strength of the King of God’s choosing must be visible and publicly acknowledged; Christ must be shown victorious over all His enemies in this world, and His kingdom must be demonstrated to be immune from the various agitations currently experienced in the world.[38] In his commentary on II Thessalonians 2:8, Calvin declared:
Paul, however, intimates Christ will in the meantime, by the rays which he will emit previously to his advent, put to flight the darkness in which antichrist will reign, just as the sun, before he is seen by us, chases away the darkness of the night by the pouring forth of his rays.
This victory of the word, therefore, will show itself in this world . . .. He also furnished Christ with these very arms, that he may rout his enemies. This is a signal commendation of true and sound doctrine – that it is represented as sufficient for putting an end to all impiety, and as destined to be invariably victorious, in opposition to all the machinations of Satan . . .[emphasis added].
For Calvin, the kingdom of Christ was viewed as established at the first advent and continuing in force until the second advent. During this interadventual period, the church is destined to experience widespread success; throughout history it will bring all nations under the sovereign sway of Christ. To this interadventual period Calvin referred many of the glorious prophecies about the Messiah’s kingdom found in the Old Testament. “The saints began to reign under heaven when Christ ushered in his kingdom by the promulgation of his Gospel.”[39] Commenting upon the Isaiah 65:17 prophecy of God’s creating new heavens and a new earth, Calvin said: “By these metaphors he promises a remarkable change of affairs; . . . but the greatest of such a blessing, which was to be manifested at the coming of Christ, could not be described in any other way. Nor does he mean only the first coming, but the whole reign, which must be extended as far as to the last coming . . .. Thus the world is (so to speak) renewed by Christ . . . and even now we are in the progress and accomplishment of it . . .. The Prophet has in his eye the whole reign of Christ, down to its final close, which is also called ‘the day of renovation and restoration.’ (Acts iii.21)” “The glory of God shines . . . never more brightly than in the cross, in which . . . the whole world was renewed and all things restored to order.”[40] About Isaiah 2:2-4, Calvin had the following to say: “ . . . while the fullness of days began at the coming of Christ, it flows on in uninterrupted progress until he appears the second time for our salvation.” During this time “the church, which had formerly been, as it were, shut up in a corner, would now be collected from every quarter . . .. The Prophet here shows that the boundaries of his kingdom will be enlarged that he may rule over various nations . . .. Christ is not sent to the Jews only, that he may reign over them, but that he may hold sway over the whole world.” The triumphant progress of the church, reigning under Christ, will be remarkable down through history; the soteric restoration of the world will be increasingly evident as all nations come under the rule of the Savior. Such was Calvin’s hope, his biblical philosophy of history.
The scepter of Christ’s kingdom by which He rules is “his Word alone,” and Satan with his power fails to the extent that Christ’s kingdom is upbuilt through the power of preaching.[41] Calvin boldly proclaimed that “the labour of Christ, and of the whole Church, will be glorious, not only before God, but likewise before men . . .. Hence it follows, that we ought to have good hopes of success.”[42] “We must not doubt that our Lord will come at last to break through all the undertakings of men and make a passage for his word. Let us hope boldly, then, more than we can understand; he will still surpass our opinion and our hope.”[43]
The confidence of the Reformer was clearly expressed in his expositions of the Lord’s Prayer at the second petition (“Thy kingdom come”): “now, because the word of God is like a royal scepter, we are bidden here to entreat him to bring all men’s minds and hearts into voluntary obedience to it. . .. Therefore God sets up his Kingdom by humbling the whole world . . .. We must daily desire that God gather churches unto himself from all parts of the earth; that he spread and increase them in number; . . . that he cast down all enemies of pure teaching and religion; that he scatter their counsels and crush their efforts. From this it appears that zeal for daily progress is not enjoined upon us in vain . . .. With ever-increasing splendor, he displays his light and truth, by which the darkness and falsehoods of Satan’s kingdom vanish, are extinguished, and pass away . . .. [God] is said to reign among men, when they voluntarily devote and submit themselves to be governed by him . . .. by this prayer we ask, that he may remove all hindrances, and may bring all men under his dominion . . .. The substance of this prayer is, that God would enlighten the world by the light of his Word, -- would form the hearts of men, by the influences of his Spirit, to obey his justice, -- and would restore to order, by the gracious exercise of his power, all the disorder that exists in the world . . .. Again, as the kingdom of God is continually growing and advancing to the end of the world, we must pray every day that it may come: for to whatever extent iniquity abounds in the world, to such an extent the kingdom of God, which brings along with it perfect righteousness, is not yet come.”[44] This prayer for the evident success of the Great commission will not be in vain, according to Calvin; our hope for success should be bold, for we must not doubt that christ will accomplish this purpose in the world. Here we have the postmillennial vision for preconsummation history.
Calvin’s belief that the nations will be discipled and become obedient to Christ’s word was expressed over and over again in his writings. “Our doctrine must stand sublime above all the glory of the world, invincible by all its power, because it is not ours, but that of the living God and his Anointed, whom the Father has appointed king that he may rule from sea to sea, and from the rivers even to the ends of the earth; and so rule as to smite the whole earth and its strength of iron and brass, its splendor of gold and silver, with the mere rod of his mouth, and break them in pieces like a potter’s vessel; according to the magnificent predictions of the prophets respecting his kingdom (Dan. 2.34; Isa. 11.4; Psa. 2.9).”[45] “God not only protects and defends [the kingdom of Christ], but also extends its boundaries far and wide, and then preserves and carries it forward in uninterrupted progression to eternity . . .. We must not judge of its stability from the present appearances of things, but from the promise, which assures us of its continuance and of its constant increase.”[46] “The Lord opens his reign with a feeble and despicable commencement for the express purpose, that his power may be more fully illustrated by its unexpected progress.”[47] In commenting upon Isaiah 54:1-2, Calvin speaks of the “extraordinary fertility of the Church” as the kingdom is increased, and he uses the image of growth from childhood to manhood in explaining that “the work of God will be extraordinary and wonderful.” With reference to Psalm 67, Calvin calls attention to the new and unprecedented blessing that will come when the Gentiles are called and all nations participate in the saving knowledge of God; as the word of salvation is diffused throughout all the earth, said Calvin, all the ends of the earth will submit themselves to the divine government. At Psalm 22:27 (“All ends of the earth shall remember and turn to Jehovah”) Calvin again speaks of the whole world giving the willing obedience of true godliness to the promised Messiah.
The triumphant reign of the Messiah over the entire world will be accomplished as the nations come to a saving knowledge of God, held Calvin. “The knowledge of God shall be spread throughout the whole world; . . . the glory of God shall be known in every part of the world.”[48] In his Sermons on the pastoral epistles, Calvin declared that “the knowledge of God must shine generally throughout all the world and every one must be a partaker of it”; therefore, “we must take pains to bring all them that wander out of the way of salvation: and we must not lonely think upon it for our life time, but for after our death.”[49] It was precisely because of Calvin’s confidence in Scripture’s promise that the gospel would be so prosperous as to bring the nations to submission to Christ that he alone was active in sending out missionaries – unlike the medievals and his fellow Reformers, who expected the imminent end of the world (e.g., Luther expected it in his own lifetime).
Because Christ has committed to ministers “his Gospel, which is the specter of his kingdom, . . . they exercise in some sort his power” – a power by which they subdue to Christ’s dominion the whole world.[50] According to Calvin, Psalm 47 “contains . . . a prophecy of the future kingdom of Christ. It teaches that the glory which then shone under the figure of the material sanctuary will diffuse its splendor far and wide; when God himself will cause the beams of his grace to shine into distant lands, that kings and nations may be united into fellowship with the children of Abraham.” “When God is called a terrible and great King over all the earth, this prophecy applies to the kingdom of Christ . . .. The prophet, then, when he declares that the Gentiles will be subdued, so that they will not refuse to obey the chosen people, is describing that kingdom of which he had previously spoken. We are not to suppose that he here treats of that secret providence by which God governs the whole world, but of the special power which he exercises by means of his word . . .. By these words he intimates that the kingdom of God . . . would be extended to the utmost boundaries of the earth . . . so as to occupy the whole world from one end to the other.”[51] “The Church shall not be limited to any corner of the world, but shall be extended as far and wide as there shall be space throughout the whole world.”[52]
It must be clear by this point that Calvin endorsed the central tenet of postmillennialism, the optimistic confidence that the gospel of Christ shall convert the vast majority of the world some time prior to the return of the Lord in judgment and glory. Speaking of Psalm 72, Calvin taught that “the kingdom of Christ . . . was to be extended from he rising of the sun to the going down thereof . . .. The meaning then is, that the king chosen by God in Judea will obtain so complete a victory over all his enemies, far and wide, that they shall come humbly to pay him homage . . .. This verse [11] contains a more distinct statement of the truth, That the whole world will be brought in subjection to the authority of Christ . . .. The nations will be convinced that nothing is more desirable than to receive from him laws and ordinances . . .. David . . . breaks forth in praising God, because he was assured by the divine oracle that his prayers would not be in vain . . .. David, therefore, with good reason prays that the glory of the divine name may fill the whole earth, since that kingdom was to be extended even to the uttermost boundaries of the globe.”
Expressions of this conviction are manifold throughout the commentaries. For instance, “ . . . the Father will deny nothing to his Son which relates to the extension of his kingdom to the uttermost parts of the earth.”[53] In the same place Calvin indicates that he understood Psalm 2 to predict that men will subdue the whole world to Himself and embrace all lands and nations under His dominion. In introducing Psalm 110, he explains: “In this psalm David sets forth the perpetuity of Christ’s reign, and the eternality of his priesthood; and, in the first place, he affirms, That God conferred upon Christ supreme dominion, combined with invincible power, with which he either conquers all his enemies, or compels them to submit to him. In the second place, he adds, That God would extend the boundaries of this kingdom far and wide . . .. Christ should not reign as King upon Mount Zion only, because God would cause his power to extend to the remotest regions of the earth.” Calvin adds that this kingdom continues to spread and prosper.
Of the scope of this prosperity, Calvin said: “The import of the whole is, that Christ would so rule far and wide, that the farthest would live contentedly under his protection, and not cast off the yoke laid on them.”[54] “The worship of God will flourish everywhere . . .. The law which had been given to the Jews would be proclaimed among all nations, so that true religion might be spread everywhere . . .. since then it is necessary that the worship of God should be based on the truth, when God declares that his name would become renowned in every place, he doubtless shows that his law would be known to all nations, so that his will might be known everywhere . . ..”[55] Lest there be any misunderstanding of Calvin’s meaning, it should be observed that in his Isaiah Commentary he makes it abundantly clear that these prophecies of prosperity and worldwide growth do not pertain simply to an ordinary effect of the gospel on the nations; the prophets envision not merely the placing of the church in a few localities over the earth, but rather the extraordinary – indeed, incredible – triumph of the kingdom through the world. The church goes forth, not simply to battle (with periodic or spotted conversions from place to place), but to incredible victory (namely, the discipling of the nations as such.) “Although those things which the Lord promises are concealed, for a time, from the eyes of men, yet believers perceive them by faith; so that they have a firm belief and expectation of the accomplishment of them, however incredible they may appear to others . . .. He speaks of the extension of the Church which he had formerly mentioned; but it was of great importance that the same things should be frequently repeated, because it appeared to be incredible that the Church . . . would be restored and spread throughout the whole world . . . to the astonishment of all . . . spread far and wide through every part of the world.” In the same place Calvin spoke of “obedience, which the whole world shall render to God in the church.” With the infallible truth of god’s word as his foundation and confidence, then, Calvin affirmed, “there is nothing which we ought to desire more earnestly than that the whole world should bow to the authority of God.”[56]
A further insight to Calvin’s optimistic philosophy of preconsummation history is afforded us in his prayers. Two examples are offered here. The Reformer’s strength of faith is evident as he prayed, “Grant, I say, that we may raise our eyes upward, and consider how much power thou has conferred upon thine only-begotten Son. Grant, also, that he may rule and govern us by his spirit, protect us by his faithfulness and guardianship, and compel the whole world to promote our salvation.” In the same lecture series he prayed, “May we never grow weary, but learn to overcome the whole world . . ..”[57] After Hosea Lecture 34, Calvin prayed: “O grant that we, being mindful of these benefits may ever submit ourselves to thee, and desire only to raise our voice for this end, that the whole world may submit itself to thee, and that those who seem now to rage against thee may at length be brought, as well as we, to render thee obedience, so that thy Son Christ may be Lord of all . . ..” Calvin’s biblically grounded hope shines forth with brilliance in his prayer, “May we daily solicit thee in our prayers, and never doubt, but that under the government of thy Christ, thou canst again gather together the whole world, though it be miserably dispersed, so that we may persevere in this warfare to the end, until we shall at length know that we have not in vain hoped in thee, and that our prayers have not been in vain, when Christ shall exercise the power given to him for our salvation and for that of the whole world.”[58]
Thus we conclude that Reformed theology was launched with a postmillennial perspective, a heart-felt confidence in the promises of Scripture to the effect that Christ would subdue the whole world with the gospel. The dogmatics, commentaries, and prayers of Calvin form a beautiful and orchestrated presentation of an eschatological hope which would become a doctrinal distinctive and motivating power throughout the history of Reformed Christianity..."

“The fact that he was Postmillennial meant that he was optimistic about the fact that the gospel would accomplish its intended purpose in spite of the fact that he was too drunk on the human will to understand the disconnect.”

This is a quick survey of eschatology. Pretty much, what the scope amounts to is “Be prepared”, He is coming back!

“The early church for the first three centuries held mostly to premillennialism. The one thousand year reign of Christ mentioned in Revelation 20:1-6 was viewed eschatologically and futuristically. There was a common expectation that Christ would reign upon the earth for one thousand years.-Notable premillennialists in the early church were Papias (60-130), Irenaeus (130-200), Justin Martyr (100-165), and Tertullian (160-225). Because of intermittent intense persecutions apocalyptic expectations were common until the time of the Roman emperor Constantine (early fourth century). However, once Constantine began his reign and Christianity became accepted in the Roman Empire, apocalyptic expectations decreased significantly.

Eusebius, Constantine’s flak, viewed Constantine’s reign as the Messianic banquet and held to anti-premillennial views. Tyconius, an African Donatist of the fourth century, was one of the earliest theologians to challenge premillennialism. He rejected the eschatological and futuristic view of Revelation 20. Instead, he said that the millennium was being fulfilled in the present age and that the thousand years mentioned was not a literal thousand years. Tyconius also viewed the first resurrection of Revelation 20:4 as a spiritual resurrection, i.e. the new birth.

Augustine (354-430), ‘the father of amillennialism, promoted the views of Tyconius. He abandoned premillennialism because of what he considered to be the excesses and carnalities of this view. He also interpreted Mark 3:27 to be a present binding of Satan. He was the first to identify the Church in its visible, empirical form with the kingdom of God. For him, the millennial rule of Christ was taking place in and through the church, including its sacraments and offices. His book, City of God, was significant in the promotion and acceptance of amillennialism. Because of Augustine amillennialism became so accepted that the Council of Ephesus (431) condemned the premillennial view as superstitious.

Augustine’s amillennialism was the accepted view of the church during the middle ages. Apocalyptic and premillennial beliefs, however, did continue with groups such as the Albigensians, Waldensians, and Joachimites. These groups offered vivid descriptions of heaven, hell, the second coming, and the end of the world.

During the Reformation period the primary reformers, including Martin Luther (1483-1546) and John Calvin (1509-1564), accepted the commonly held view of amillennialism. Luther was a historicist, holding that the end-times prophecies of the Bible were being fulfilled in his day. He also held that the pope was the anti-Christ. It was a time of fervent apocalyptic ideas and expectations. During this time, large numbers of people in Europe, both Reformed and Anabaptists believed that they were living in the last days before God’s dramatic intervention in history. Writers frequently referred to “these last days” and were on the lookout for signs of the antichrist.

Postmillennialism became popular during the Enlightenment and in the eighteenth century. The beginnings of modern postmillennialism are usually associated with the works of Daniel Whitby (1638-1726). Jonathan Edwards (1703-1758) was a postmillennialist who viewed the First Great Awakening as the beginning of the millennium.

Dispensationalism arose in the middle of the nineteenth century. John Nelson Darby (1800-82) is known as the “father of dispensationalism.” However, Joachim of Fiore (1132-1202) was the first to divide history into different dispensations: (1) the age of the Father (the Old Testament dispensation); (2) the age of the Son (the New Testament dispensation including the church); and (3) the age of the Spirit (the final establishment of peace and unity on the earth). Darby (1) systematized dispensationalism by dividing history into dispensations; (2) taught two phases to Christ’s coming—a secret rapture and a visible coming; and (3) believed in a future literal fulfillment of Old Testament promises with Israel. In the twentieth century, dispensationalism became the most popular eschatological perspective in the United States. With dispensationalism came the popular belief of a pretribulational rapture. Key dispensational teachers included C. I. Scofield, Lewis Sperry Chafer, John Walvoord, J. Dwight Pentecost, Alva J. McClain, and Charles Ryrie.

In the last one hundred years, eschatology has been studied and argued more than at any other time period in church history. Among conservative Christians, the major areas of study and debate include: (1) the timing of Bible prophecy (futurism, preterism, and idealism); (2) the timing of the millennium (premillennialism, postmillennialism, and amillennialism); (3) and the timing of the rapture (pretribulationism, midtribulationism, posttribulationism).”

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Institutes of the Christian Religion

Chapter 14 sections 14-22In the Creation of the World, and All Things In It, the True God Distinguished By Certain Marks From Fictitious Gods.

Chapter 14 sections 14-22
In the Creation of the World, and All Things In It, the True God Distinguished By Certain Marks From Fictitious Gods.