"In fact, when the classic historicist position is studied, the fulfillment in the case of Islam and Revelation chapter nine is seen to be so striking and well attested that 'even advocates of other approaches who are adamant in their rejection of the historicist system of interpretation have admitted the convincing nature of this particular identification'" (Steve Gregg, commenting on Rev. 9:1-6 in Revelation: Four Views, p. 176).
+++ Islam in the Bible (1/3, 2/3, & 3/3) The Classic Reformation View by Dr. F. Nigel Lee
Many Reformers considered the Papacy "the great Western Antichrist" and Islam "the great Eastern Antichrist." Hear why! Classic Protestant eschatology (Historicism) on what Bible prophecy teaches about the rise & fall of Islam & even what to expect in the future! Books at: http://www.swrb.com/Puritan/calvin-on-islam.htm or the PURITAN HARD DRIVE.
+ CALVIN on ISLAM and the Islamic Locusts of Revelation Chapter Nine (i.e. the Great Eastern Antichrist) Exposed in the Light of Historic Reformed Eschatology (Historicism) Super Sale at: http://www.swrb.com/Puritan/calvin-on-islam.htm
+++ FABER, GEORGE S. A Dissertation on the Prophecies, That Have Been Fulfilled, Are Now Fulfilling, or Will Hereafter Be Fulfilled Relative to the Great Period of 1260 Years; The Papal and Mohammedan Apostacies; The Tyrannical Reign of Antichrist, or the Infidel Power; and the Restoration of the Jews (2 volumes, 1811)
(On Islam see: vol. 1, pp. 177-212; vol. 2, pp. 269-288)
Defends classic historicist postmillennialism and its position relative to the 1260 year period mentioned in Scripture.
In the author's words,
(t)reats of a subject peculiarly interesting to every serious Protestant: for the famous period of 1260 prophetic days, so frequently mentioned by Daniel and St. John, comprehends the tyrannical reign of those three great opponents of the Gospel: Popery, Mohammedism, and Infidelity. This period indeed may not improperly be styled the permitted hour of the powers of darkness; since the Church is represented as being in an afflicted and depressed state during the whole of its continuance, and since its expiration will be marked by a signal display of the judgments of God upon his enemies and by the commencement of a new and happy order of things.
Understanding the Reformation position on eschatology, as it is set forth in this work, gives us great insight into as to why the Romanists (i.e. the Jesuits in particular) were so intent on planting both Preterism (Alcasar, c. 1615) and Futurism (Ribera, c. 1585) among the Protestants. 583 pages.