15 January 2015 A.D. Islam According to the Reformers—Luther, Calvin, Calvinist Dordt Bible, Westminster Assembly, and Jonathan Edwards

15 January 2015 A.D.  Islam According to the Reformers—Luther, Calvin, Calvinist Dordt Bible, Westminster Assembly, and Jonathan Edwards

Hammond, Peter. “Islam According to the Reformers.” Reformation Society. N.d. http://www.reformationsa.org/index.php/reformation/159-islam-according-to-the-reformers. Accessed 14 Jan 2015.

According to the Reformers

Islam According to the Reformers

 

In expounding Daniel 9, Martin Luther noted that among others, the prophet Daniel was talking about the Muslim Turks, who at that time were invading Europe: "In the latter part of their reign, when rebels have become completely wicked, a stern-faced king, a master of intrigue will arise. He will become very strong, but not by his own power. He will cause astounding devastation … He will cause deceit to prosper and he will consider himself superior. When they feel secure, he will destroy many and take his stand against the Prince of princes. Yet he will be destroyed, but not by human power." Daniel 9: 23 – 25   Luther wrote that the "two regimes, that of the Pope and that of the Turk, are … antichrist."   John Calvin in a sermon on Deuteronomy 18:15 maintained that Muhammad was one of "the two horns of antichrist."   In his commentaries on Daniel (7: 7 – 18), Calvin put forward the theory that the Muslim Turks were the little horn that sprang up from the beast. As the Turks had conquered much of the old Roman Empire, much of the prophecies concerning Rome could apply to the Muslim world. Islam was one of the two legs of the later Roman Empire described in Daniel 2.   Commenting on Daniel 11:37, Calvin wrote that Muhammad "allowed to men the brutal liberty of chastising their wives and thus he corrupted that conjugal love and fidelity which binds the husband to the wife … Mohamet allowed full scope to various lusts – by permitting a man to have a number of wives … Mohamet invented a new form of religion." (Commentaries on the Book of the Prophet Daniel – John Calvin).   Luther noted that Christ warned about false prophets coming from the desert (Matthew 24: 24 – 26) and this certainly included Muhammad.   Commenting on 2 Thessalonians 2: 3 – 12, Calvin wrote that … "the sect of Mohammad was like a raging overflow, which in its violence tore away about half of the church."   In his commentary on 1 John 2: 18 – 23, Calvin states that the Turks "have a mere idol in place of God."   Luther observed from 1 John 2: 18 – 22 and 4: 1 – 3, "Who is the liar? It is the man who denies that Jesus is the Christ. Such a man is the antichrist – he denies the Father and the Son." 1 John 2: 22, that the Mohammadans deny both the Fatherhood of God and the Deity of Christ – hence they are liars. They testify against the truth of God’s Word.   On 1 John 4: 3 – 6: "but every spirit that does not acknowledge Jesus, is not from God. This is the spirit of the antichrist … this is how we recognise the spirit of truth and the spirit of falsehood", Calvin noted that "Mohammad too asserts that he has drawn his dreams only from Heaven … False spirits claim the Name of God." Luther observed that the Muslim Turks want "to eradicate the Christians."   The 1637 Calvinist Dordt Bible in Dutch, comments on Revelation 16:12 that the Muslim nations of the East would still unite with one another in a Pan-Islamic Jihad against the West.   The 1643 Westminster Assembly’s "Larger Catechism" calls on Christians to ... "pray, that the kingdom of sin and Satan may be destroyed, that the Gospel propagated throughout the world …" It’s "Directory for the Public Worship of God" instructs congregations to "pray for the propagation of the Gospel and Kingdom of Christ to all nations, for the conversion of the Jews, the fullness of the gentiles, the fall of antichrist, and the deliverance of the distressed Churches abroad from the tyranny of the anti-Christian faction, and from the cruel oppression and blasphemies of the Turk."   Commenting on Rev. 9: 1 – 11, the Dutch Dordt Bible of 1637 suggests that Muhammad is "Apollyon" (which is Greek for the Hebrew word "Abaddon" which means destroyer) and the army of locusts and scorpions are the Arab and Saracen armies which wage Jihad in Muhammad’s name.   In his Institutes (Book 2, chapter 6:4), Calvin writes: "So today the Turks, although they proclaim at the top of their lungs that the Creator of Heaven and earth is God, still, while repudiating Christ, substitute an idol in the place of the true God."   Jonathan Edwards, the first President of Princeton University, wrote in his "A History of the Work of Redemption." "The two great works of the devil which he … wrought against the Kingdom of Christ are … his Anti-Christian (Romish or Papal) and Mahometan (Muslim or Islamic) kingdoms … which have been, and still are, two kingdoms of great extent and strength. Both together swallow … up the Ancient Roman Empire; the (Papal) kingdom of Antichrist swallowing up the Western Empire, and Satan’s Mahometan kingdom the Eastern Empire … In the Book of Revelation (chapters 16 – 20) … it is in the destruction of these that the glorious victory of Christ at the introduction of the glorious times of the Church, will mainly consist…" In a sermon on 2 Timothy 1:3, Calvin explained: "The Turks at this day, can allege and say for themselves: ‘We serve God from our ancestors!’ … It is a good while ago since Mahomet gave them the cup of his devilish dreams to drink, and they got drunk with them. It is about a thousand years since those cursed hellhounds were made drunk with their follies … Let us be wise and discreet! … For otherwise, we shall be like the Turks and Heathen!" (Sermons on Timothy and Titus – John Calvin).   Calvin pointed out that the reign of antichrist will be destroyed by the Word of God (2 Thessalonians 2:8). "Paul does not think that Christ will accomplish this in a single moment … Christ will scatter the darkness in which antichrist will reign, by the rays which He will emit before His coming – just as the sun, before becoming visible to us, chases away the darkness of the night with its bright light.   "This victory of the Word will therefore be seen in the World. For ‘the Breath (or Spirit) of His Mouth’ means simply His Word … as in Isaiah 11:4, the passage to which Paul appears to be alluding … It is a notable commendation of true and sound doctrine that it is represented as being sufficient to put an end to all ungodliness, and as destined at all times to be victorious over all devices of Satan. It is also a commendation when … a little further on … the preaching of this doctrine, is referred to as Christ’s ‘coming’ to us." (Commentary on Second Thessalonians - John Calvin).   "The Kingdoms of the world have become the Kingdom of our Lord and of His Christ, and He shall reign for ever and ever." Revelation 11:15   "All nations will come and worship before You …" Revelation 15:4   "The desert tribes will bow before Him and His enemies will lick the dust ... All kings will bow down to Him and all nations will serve Him." Psalm 72: 9-11   Dr. Peter Hammond   This article is also available as a PowerPoint presentation here.

- See more at: http://www.reformationsa.org/index.php/reformation/159-islam-according-to-the-reformers#sthash.goinz4sy.dpuf

26 July 1587 A.D. (1578-1646) Rev. Dr. William Twisse Born--Prolocutor of the Westminster Assembly, Reformed Churchman, & Church of England

26 July 1587 A.D.  (1578-1646) Rev. Dr. William Twisse Born--Prolocutor of the Westminster Assembly, Reformed Churchman, & Church of England

The story is told at: http://digitalpuritan.net/williamtwisse.html

“This illustrious divine was born at Spenham-Land, near Newbury, in Berkshire, and was educated first at Winchester school, then in New College, Oxford, where he was chosen fellow. He spent sixteen years at the university; and, by a most intense application, obtained an extraordinary knowledge of logic, philosophy, and divinity. His profound erudition appeared in his public lectures and learned disputations, but especially in correcting the works of the celebrated Bradwardine, then published by Sir Henry Savile. He was an admired and popular preacher, eagerly followed both by the collegians and townsmen.

“His uncommon fame reached the court of King James, who chose him to be chaplain to Lady Elizabeth, then about to leave her native country and go to the Palatine. He cheerfully complied with the appointment, and accompanied the pious young princess to the foreign court; and, to moderate her grief, and administer comfort to her troubled mind, upon her painful separation from her friends, he expounded some portion of Scripture to her every day. He dwelt much upon the great uncertainty of life, and the importance of a suitable preparation for death; and, from his appropriate instructions and admonitions, she derived that signal advantage by which she was enabled to endure the greatest adversity with undaunted courage.

“Upon his return, he became curate of Newbury where, by his exemplary life and useful preaching, he gained a most distinguished reputation. In this retired situation, which was exactly suited to his wishes, he lived in great peace and comfort; and being secluded from the world, his time was wholly devoted to his studies and the spiritual advantage of his flock. He never sought after worldly riches or aspired after ecclesiastical preferment, but modestly refused them when they were offered. No man ever sought more industriously to obtain ecclesiastical promotion than he sought to avoid it. Hence, when he was offered the provostship of Winchester college, and was warmly entreated to accept it, he as warmly contended against it, though it was a post of considerable pecuniary interest. He preferred his studies and the ministry of the Word, to any idle or honourable post; and worldly interest had but little influence on his mind.

“Upon the publication of the Book of Sports, our learned divine refused to read it, and ventured to declare his opinion decidedly against it. Nevertheless he escaped better than many of his brethren, who, for so doing, were suspended from their ministry, driven out of the kingdom, or cast into prison. His refusal to read the book did not pass unnoticed at court, but when King James heard of it, he commanded the bishops not to molest him. His majesty, indeed, very well knew that though Dr. Twisse lived in low circumstances and in an obscure situation, his fame was so great in all the reformed churches that their lordships could do nothing against him which would not be a public reproach to themselves.

“He obtained uncommon celebrity from the books which he published, especially upon points of controversy. Here his talents and erudition were employed upon his favourite subjects without restraint, and with extraordinary success. Among his antagonists were Dr. Thomas Jackson, Mr. Henry Mason, and Dr. Thomas Godwin, who was a person of great learning, especially in antiquities; but is said to have been more fit to instruct grammarians than to contend with a logician like Dr. Twisse. He next encountered Mr. John Goodwin, the celebrated advocate for Arminianism, whom he is said to have refuted with great learning and judgment. His next contest was with Mr. John Cotton, a divine whom he highly esteemed, and whom he treated with great gentleness. He learnedly refuted Dr. Potter's "Survey of the New Platform of Predestination." He treated Dr. Heylin according to his deserts, in defence of the morality of the Sabbath. He also successfully contended with the famous Arminius and others in defence of the doctrines of grace. His answers to Dr. Jackson and Arminius, and his Riches of God's Love, when first published, were all suppressed by the arbitrary appointment of Bishop Laud.

“In the year 1640, Dr. Twisse was chosen to assist the committee of accommodation appointed by the House of Lords to consider the innovations introduced into the church, and to promote a more pure reformation. In the year 1643, he was nominated, by order of Parliament as prolocutor to the Assembly of Divines. On account of his great modesty, he repeatedly declined the appointment, but was at length prevailed upon to accept the office. The learned assembly was opened July 1, 1643, when Dr. Twisse preached to both houses of parliament, in Henry the seventh's chapel. "In his sermon," says Fuller, "he exhorted his learned auditory to a faithful discharge of their duty, and to promote the glory of God and the honour of his church; but he was sorry that they lacked the royal assent. He hoped, however, that in due time it might be obtained, and that a happy union would be procured between the king and parliament."

“Dr. Twisse, on account of his age and manifold infirmities, was not able to attend upon the concerns of the assembly; but, in a few months, was taken ill, falling down in the pulpit to rise no more. He had been long grieved to behold the disagreement between the King and Parliament, which, he said, would prove fatal to both; and he often wished that the fire of contention might be extinguished, though it were at the price of his own blood. When he fell down in the pulpit, he was carried to his lodgings and laid upon his bed, where he languished about a year. During his long illness, multitudes of persons resorted to him, who witnessed his exemplary faith and patience. In the civil wars, he had been driven from his curacy and the people of his charge, at Newbury, and deprived of all his property by the royal forces; so that, in the time of his sickness, when certain persons were sent from the assembly to visit him, they reported that "he was very sick, and in great straits."

“The Parliament, having taken his case into consideration, passed an order December 4, 1645, for one hundred pounds to be given him out of the public treasury. Nearly the last words that Dr.Twisse uttered, were, "I shall at length have leisure enough to follow my studies to all eternity," and died July 20, 1646. The whole House of Commons, and the Assembly of Divines paid their last respects to his memory by following, in one sorrowful procession, his mortal remains to the grave. Dr. Robert Harris preached his funeral sermon from Joshua 1:2, "Moses my servant is dead." He was buried in Westminster Abbey, where his body quietly rested until the Restoration, when King Charles ordered his bones to be dug up, together with the bodies of many other persons eminent in church and state, and thrown into a pit digged on purpose in St. Margaret's church-yard. Though Dr. Twisse died in necessitous circumstances, Parliament after his death voted a thousand pounds to be given to his children, out of the public treasury. But on account of the national confusions, it is doubtful whether it was ever paid.

“Mr. Clark says, "he was much admired for his great learning, subtle wit, exact judgment, great integrity, pleasing behaviour, and his exemplary modesty, piety, humility and self-denial." Fuller denominates him "a divine of great abilities, learning, piety, and moderation." Wood says, "his plain preaching was esteemed good; his solid disputations were accounted better; but his pious life was reckoned best of all." The most learned of his adversaries confessed that there was nothing extant more accurate and full upon the Arminian controversy than what is contained in his works. All writers against Arminianism have made honourable mention of his works, and have acknowledged him to have been the mightiest man in those controversies that the age produced. [from The Lives of the Puritans, by Benjamin Brook][see also William Young's excellent biographical sketch]

The Works of William Twisse:

A Brief Catechismal Exposition. (62 pages) [pdf via Supralapsarian]
A catechism on the sacraments, the Lord's Prayer, the Ten Commandments, and the Apostles' Creed.

The Christian Sabbath Defended. (246 pages) {Can you help us find this?}

A Discovery of D. Jackson's Vanity. (728 pages) [pdf via Supralapsarian]

The Doctrine of the Synod of Dort and Arles, Reduced to the Practice. (198 pages) [pdf via Supralapsarian]

The Doubting Conscience Resolved. (166 pages) [pdf via Supralapsarian]
In which it is shown that the Holy Scriptures form the foundationupon which the church is built, not the decrees of the Pope.

An Examination of Mr. Cotton's Analysis of The Ninth Chapter of Romans. (280 pages) [pdf via Supralapsarian]
or, A Treatise of Mr. Cotton's Clearing Certain Doubts Concerning Predestination.

The Five Points of Grace and of Predestination. [epub mobi txt web via Grace Online Library]

Of the Morality of the Fourth Commandment. (298 pages) [pdf epub mobi txt web via Internet Archive]

The Riches of God's Love. (592 pages) [pdf via Mount Zion Primitive Baptist Church]
The definitive treatment of supralapsarianism (the doctrine that God planned in advance all of redemptive history before creating the world), the full title is The Riches of God's Grace unto Vessels of Mercy, Consistent with His Absolute Hatred or Reprobation on the Vessels of Wrath.

The Scripture's Sufficiency to Determine all Matters of Faith Made Good Against the Papist. (95 pages) [pdf via Supralapsarian]

Vindiciae Gratiae. (829 pages) [pdf web via Google Books] Entirely in Latin.

30 Apr 1602 AD: Birth of Robert Baillie, Westminster Commissioner

30 April 1602 A.D. Birth of Robert Baillie, Westminster Commissioner

Myers, David T. “April 30: Birth of Robert Baillie, in Glasgow.” This Day in Presbyterian History.  30 Apr 2014.  http://www.thisday.pcahistory.org/2014/04/april-30/. Accessed Apr 30, 2014.

April 30: Birth of Robert Baillie, in Glasgow

Who am I?  Born in 1602 in Glasgow, Scotland, I graduated from the University there.  Through hard work, I gained a working knowledge of thirteen foreign languages.  Ordained into the Church of Scotland, I  came heartily into the Covenanters.  I served as a Presbyterian pastor, an Army chaplain, and a professor of divinity at Glasgow University.  I was a member of the Glasgow Assembly when Presbyterianism was reintroduced in Scotland.  Especially I enjoyed my time-serving as a non-voting member of the Westminster Assembly.  Through all of these experiences in my life, I wrote letters which today are studied by many to gain an  understanding of my times. Who am I?

If you, the reader, answered Robert Baillie, you are correct.

Robert Baillie was born on this day, April 30, 1602.   We could write many things about  his accomplishments in the churches in Scotland, but what stands out to this author is the informative letters which he wrote, not only describing Scottish life and times, but also his description of the Westminster Assembly, of which he was a non-voting attendee from Scotland.

Consider his graphic description of the appearance of the assembly as they held their discussions (Note: the term “prolocutor” means a chairman.)

“(The commissioners) did sit in Henry VII’s chapel, in the place of convocation; but since the weather grew cold, they did go to Jerusalem chamber, a fair room, in the abbey of Westminster, about the bounds of a college forehall, but wider.  At the one end, nearest the door, and on both sides, are stages of seats . . . . At the upmost end, there is a chair, set on a frame, a foot from the earth, for the master prolocutor Dr. Twisse.   Before it, on the ground, stand two chairs, for the two master assessors Dr. Burgess and Mr.  White; before these two chairs through the length of the room, stands a table, at which sit the two scribes, Mr Byfield and Mr Roborough.  Foranent the table, upon the prolocutor’s right hand, there are three or four ranks of forms.  On the lowest, we five (ie. Scottish commissioners) do sit; upon the other at our backs, the members of the Parliament deputed to the Assembly.  On the forms foranent us . . . the divines sit as they please, commonly they keep the same place.  The lords of Parliament used to sit on chairs in that end about the fire.  We meet every day of the week, except Saturday.  We sit commonly from nine to two or three afternoon.  The prolocutor, at beginning and end, has a short prayer . . . .”

As to the content of the Standards, this came in by parliament procedure, as is seen in the following descriptive paragraph by Mr. Baillie.  He writes:

“When, upon every proposition by itself, and on every test of Scripture that is brought to confirm it, every man who has said his whole mind, and the replies, the duplies, and triplies are heard, then the most part call ‘to the question,’ Byfield, the scribe, rises from the table and comes to the prolocutor’s chair, who, from the scribe’s book, reads the proposition, and says, ‘As many as are in opinion that the question is well stated in the proposition, let them say Ay;’ when Ay is heard, he says, ‘As many as think otherwise say No.’  If the difference of ‘Ayes’ and ‘Noes’ be clear, as usually it is, then the question is ordered by the scribes, and they go on to debate the first Scripture alleged for proof of the proposition. . . No man contradicts another expressly by name, but most discreetly speaks to the prolocutor, and, at most, holds to general terms, ‘As the reverent brother who lately or last spoke on this hand, on that side, above, or below . . . .”

Now to some of our readers, the above is boring, boring, boring!  But remember the momentous issues of theology were being carefully considers in these difficult days in England and Scotland.  Such carefulness was demanded by those times.

It is interesting that at the close of the Assembly, the Parliament of England made a handsome present of silver plate for Robert Baillie, with an inscription on it speaking of their great respect for him, even though by his own testimony, he did not participate in the verbal parts of the Assembly.

What is also interesting is that though firmly attached to Presbyterianism and against prelacy, he was a member of the Covenanter faction known as Resolutioners, and not the Protesters.  The latter two parties of Covenanters had separated from each other over the issue of how much power should be given to the king of England in the ordering of church affairs.  To the Protester Covenanters, the answer was simple — there is no king but King Jesus.  For that position, they were to suffer countless deaths at the hands of the government.  And yet Robert Baillie was featured in the book of Scot Worthies by John Howie.

26 Apr 1638 AD: Westminster Divine, Mr. (Rev.) George Gillespie, Ordained

26 April 1638 A.D. Westminster divine, Mr. (Rev.) George Gillespie, was ordained

Myers, David T. “April 26: George Gillespie Ordained.” Apr 26, 2014. http://www.thisday.pcahistory.org/2014/04/april-26-2/ . Accessed April 26, 2014

April 26: George Gillespie Ordained

Rev. Samuel Rutherford to Rev. George Gillespie:  “Rise, George, and Defend the Blood-bought Church of Christ”

Some thought that he was the one who framed that Shorter Catechism answer about God’s character. Other doubted that he was the author of it.  We may never know for sure, but it was stated that whoever framed the answer to the question, “What is God?” was the youngest minister present on the Assembly committee tasked with the question’s answer. And Rev. George Gillespie was the youngest minister present in that committee of the historic Westminster Assembly. Maybe only eternity will reveal for sure the real author of Shorter Catechism Number 4.

The issue came to the forefront on an important discussion on the attributes of God. Asked to help formulate an answer, Rev. Gillespie (if indeed it was he who was the author) asked first for divine help. And so he led with a prayer for wisdom, saying in his prayer, “O God, thou art a Spirit, infinite, eternal and unchangeable, in Thy being, wisdom, power, holiness, justice, goodness, and truth.” The whole prayer was eventually written down by the court recorder with the magnificent answer to the character of God set in place for us to adore, memorize, pray, and teach our covenant children and others of God’s  family.

Our Presbyterian character today is George Gillespie. Born to a clergyman father in Kirkcaldy, Scotland on January 21, 1613, little is known of his early life in the manse.  We do know that he had a brother named Patrick.  We know that his mother was inclined to favor that child and not George. We know that the father would often come to the aid of George, telling prophetically that George would one day be a mighty servant of the Lord in Scotland. But beyond those tidbits, his growing up days are scarce of events.

That he was a Presbyterians was a given, as he was supported by the Presbytery of Kirkcaldy financially to attend at age 16 the University of St. Andrews. While there at this school, it was said that he gave ample evidence of genius and industry, with a rapid growth of mental power, and extensive learning. What remained solid in his classes were his convictions regarding the biblical basis of Presbyterianism, including its government. It was expected that if he wanted to be ordained into the ministry in those days, it would be the ordination approved by the Church of England. This he refused to do, so he became a domestic chaplain ministering to three families in Scotland.

A year before he was ordained, at a critical time in the life of Scotland when the English Liturgy was going to be forced on the kingdom of Scotland, George Gillespie wrote a book entitled A Dispute Against the English Popish Ceremonies Obtruded upon the Church of Scotland. It plainly dealt with the purity of worship. It was so overwhelming in its thoroughness that no bishop ever attempted to refute it.

Eventually, when the Presbyteries of the land were recognized as being able to ordain individuals, George Gillespie was ordained to the gospel ministry on this day, April 26, 1638, by the Presbytery of Kirkcaldy. He became the pastor of a congregation in Wemyss, Scotland, for four years. Then he was called to High Kirk in Edinburgh, Scotland. However, in the same year, he was appointed with four other ministers of the Church of Scotland—Alexander Henderson, Robert Douglas, Robert Baillie, and Samuel Rutherford, along with some elders—to go to London as non-voting members of the Westminster Assembly. Not all of them went, but George Gillespie did attend and was a major participant for four years in the Assembly. He would deliver some 167 speeches to the assembly on a variety of issues.

Once, when a famous older proponent argued for a point contrary to Presbyterianism, Samuel Rutherford urged George to “rise, George, and defend the church for which Christ has purchased with his own blood.” After the proponent of the opposite side had finished his delivery, during which time George Gillespie was constantly writing in his notebook, the latter stood and absolutely demolished his opponent’s arguments. When they opened the notebook later, expecting to find the notes for his speech, they could only find short statements, such as “Give light, O Lord.”

At the Assembly was closed, Rev. Gillespie returned to his charge in Edinburgh, Scotland. He was soon elected Moderator of the General Assembly in 1648, even though he was obviously weakened in his physical condition. He would go to be with the Lord on December 17, 1648, with what we call now tuberculosis.  Truly, he was one of the leading divines of his day.

Words to Live By:
To our Christian readers who may be among the younger servants of the Lord Jesus, as was George Gillespie, Paul’s Word to Timothy in 1 Timothy 4:12 is, “Let no one look down on your youthfulness, but rather in speech, conduct, love, faith, and purity, show yourself an example to those who believe.” (NAS)

For Further Study:
A Dispute Against the English Popish Ceremonies Obtruded upon the Church of Scotland has recently been reprinted in an improved edition. Click here for further details from the publisher.  http://www.naphtali.com/2013/10/15/new-book-prepublication-sale-gillespie-english-popish-ceremonies/