By Jay Rogers
Published April 26, 2008
There is definitely an association between John Knox and Oliver Cromwell. Knox, in his book The Reformation of Scotland, outlined the whole process without which the British model of government under Oliver Cromwell never would have been possible. Yet Knox was more consistently covenantal in his thinking. He recognized that civil government is based on a covenant between the magistrate (or the representative or king) and the populace. His view was that when the magistrate defects from the covenant, it is the duty of the people to overthrow him.
Cromwell was not a learned scholar, as was Knox, nevertheless God elevated him to a greater leadership role. Oliver Cromwell was born into a common family of English country Puritans having none of the advantages of upbringing that would prepare him to be leader of a nation. Yet he had a God-given ability to earn the loyalty and respect of men of genius who served him throughout his lifetime.
John Bunyan, author of Pilgrim’s Progress served under his command in the English Civil War, and John Milton, who penned Paradise Lost, served as his personal secretary. It’s interesting to think of the man who wrote of the epic battle between Michael and Lucifer as associated so closely with Cromwell. John Milton’s command of language was put to good use.
Cromwell’s early years were ordinary, but after a conversion experience at age 27, he was seized by a sense of divine destiny. He became suddenly zealous for God. He was a country squire, a bronze-faced, callous-handed man of property. He worked on his farm, prayed and fasted often and occasionally exhorted the local congregation during church meetings. A quiet, simple, serious-minded man, he spoke little. But when he broke his silence, it was with great authority as he commanded obedience without question or dispute. As a justice of the peace, he attracted attention to himself by collaring loafers at a tavern and forcing them to join in singing a hymn. This exploit together with quieting a disturbance among some student factions at the neighboring town of Cambridge earned him the respect of the Puritan locals and they sent him to Parliament as their representative. There he attracted attention with his blunt, forcible speech as a member of the Independent Party which was made up of Puritans.
The English people were bent upon the establishment of a democratic parliamentary system of civil government and the elimination of the “Divine Right of Kings.” King Charles I, the tyrant who had long persecuted the English Puritans by having their ears cut off and their noses slit for defying his attempts to force episcopacy on their churches, finally clashed with Parliament over a long ordeal with new and revolutionary ideas. The Puritans, or “Roundheads” as they were called, finally led a civil war against the King and his Cavaliers.
When he discerned the weaknesses of the Roundhead army, Cromwell made himself captain of the cavalry. Cromwell had never been trained in war, but from the very beginning he showed consummate genius as a general. Cromwell understood that successful revolutions were always fought by farmers so he gathered a thousand hand-picked Puritans – farmers and herdsmen – who were used to the open fields. His regiment was nicknamed “Ironsides” and was never beaten once, although they fought greatly outnumbered – at times three to one.
It was an army the likes of which hadn’t been seen since ancient Israel. They would recite the Westminster Confession and march into battle singing the Psalms of David striking terror into the heart of the enemy. Cromwell’s tactic was to strike with the cavalry through the advancing army at the center, go straight through the lines and then circle to either the left or the right milling the mass into a mob, creating confusion and utterly destroying them. Cromwell amassed a body of troops and soon became commander-in-chief. His discipline created the only body of regular troops on either side who preached, prayed, paid fines for profanity and drunkenness, and charged the enemy singing hymns – the strangest abnormality in an age when every vice imaginable characterized soldiers and mercenaries.
In the meantime, Charles I invited an Irish Catholic army to his aid, an action for which he was tried for high treason and beheaded shortly after the war. After executing the national sovereign, the Parliament assumed power. The success of the new democracy in England was short-lived. Cromwell found that a democratic parliamentary system run by squires and lords oppressed the common people and was almost as corrupt as the rulership of the deposed evil king. As Commander-in-Chief of the army, he was able to seize rulership and served a term as “Lord Protector.”
During the fifteen years in which Cromwell ruled, he drove pirates from the Mediterranean Sea, set English captives free, and subdued any threat from France, Spain and Italy. Cromwell made Great Britain a respected and feared power the world over. Cromwell maintained a large degree of tolerance for rival denominations. He stood for a national church without bishops. The ministers might be Presbyterian, Independent or Baptist. Dissenters were allowed to meet in gathered churches and even Roman Catholics and Quakers were tolerated. He worked for reform of morals and the improvement of education. He strove constantly to make England a genuinely Christian nation and she enjoyed a brief “Golden Age” in her history.
When Charles I was beheaded, the understanding was that he had broken covenant with the people. The view of Cromwell and the Puritans was that when the magistrate breaks covenant, then he may legitimately be deposed. The Puritan understanding of the covenantal nature of government was the foundation for American colonial government. This was true of Massachusetts and Connecticut and to a lesser extent in the Southern colonies. When the Mayflower Compact was written, the Pilgrims had a covenantal idea of the nature of civil government. This was a foundation for later colonies established throughout the 1600s. These covenants were influenced by what Knox had done in Scotland and what the Puritans had done in England.
Progress of Nations, vol. IV, pp.144-153.
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“Give me liberty or give me death!”
Patrick Henry’s famous declaration not only helped launch the War for Independence, it also perfectly summarized the mindset that gave birth to, and sustained, the unprecedented experiment in Christian liberty that was America.
The freedom our Founders envisioned was not freedom from suffering, want, or hard work. Nor was it freedom to indulge every appetite or whim without restraint—that would merely be servitude to a different master. No, the Founders’ passion was to live free before God, unfettered by the chains of autocracy, shackles that slowly but inexorably bind men when the governments they fashion fail to recognize and uphold freedom’s singular, foundational truth: that all men are created in the image of God, and are thereby co-equally endowed with the right to “life, liberty, and the pursuit of happiness.”
This presentation is a similar call, not to one but many. By reintroducing the principles of freedom that gave birth to America, it is our prayer that Jesus, the true and only ruler over the nations, will once again be our acknowledged Sovereign, that we may again know and exult in the great truth that “where the Spirit of the LORD is, there is liberty” (2 Cor. 3:17).
Welcome to the Second American Revolution!
This DVD features “Liberty: The Model of Christian Liberty” along with “Dawn’s Early Light: A Brief History of America’s Christian Foundations.” Bonus features include a humorous but instructive collection of campaign ads and Eric Holmberg’s controversial YouTube challenge concerning Mitt Romney’s campaign for president.
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A Reasonable Response to Christian Postmodernism
Includes a response to the book Christian Jihad by Colonel V. Doner
The title of this book is a misnomer. In reality, I am not trying to get anyone to shut up, but rather to provoke a discussion. This book is a warning about the philosophy of “Christian postmodernism” and the threat that it poses not only to Christian orthodoxy, but to the peace and prosperity our culture as well. The purpose is to equip the reader with some basic principles that can be used to refute their arguments.
Part 1 is a response to some of the recent writings by Frank Schaeffer, the son of the late Francis Schaeffer. This was originally written as a defense against Frank’s attacks on pro-life street activism – a movement that his father helped bring into being through his books, A Christian Manifesto, How Should We Then Live? and Whatever Happened to the Human Race? These works have impacted literally hundreds of thousands of Christian activists.
Part 2 is a response to Colonel Doner and his book, Christian Jihad: Neo-Fundamentalists and the Polarization of America. Doner was one of the key architects of the Christian Right that emerged in the 1980s, who now represents the disillusionment and defection many Christian activists experienced in the 1990s and 2000s. There is still great hope for America to be reformed according to biblical principles. As a new generation is emerging, it is important to recognize the mistakes that Christian activists have made in the past even while holding to a vision for the future.
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Who is the dreaded beast of Revelation?
Now at last, a plausible candidate for this personification of evil incarnate has been identified (or re-identified). Ken Gentry’s insightful analysis of scripture and history is likely to revolutionize your understanding of the book of Revelation — and even more importantly — amplify and energize your entire Christian worldview!
Historical footage and other graphics are used to illustrate the lecture Dr. Gentry presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed by a one-hour question and answer session addressing the key concerns and objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy surrounding this issue — but just why it may well be one of the most significant issues facing the Church today.
Ideal for group meetings, personal Bible study — for anyone who wants to understand the historical context of John’s famous letter “… to the seven churches which are in Asia.” (Revelation 1:4)
Running Time: 145 minutes
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Special Two-Disc Set!
After 40 years of intense study and world-wide ministry, Dr. Francis Schaeffer completed his crowning work of scholarship – to present profound truths in simple film language. Dr. Schaeffer’s brilliant analysis of the past and predictions for current trends have proven so uncannily accurate that this amazing series still feels contemporary almost three decades after its initial release. Ultimately, Schaeffer concludes that man’s only hope is a return to God’s Biblical absolute, the truth revealed in Christ through the Scriptures.
Available for the first time on DVD, this documentary spectacular also includes intimate in-depth conversations with Francis and Edith Schaeffer. With the on-disc study guide, this presentation forms a unique course of comprehensive study. While this series forms an innovative analysis of the past, this outstanding work is more than history. Each episode focuses on a significant era, yet speaks clearly to 21st-century man with answers for modern problems.
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“Here I stand … I can do no other!”
With these immortal words, an unknown German monk sparked a spiritual revolution that changed the world.
The dramatic classic film of Martin Luther’s life was released in theaters worldwide in the 1950s and was nominated for two Oscars. A magnificent depiction of Luther and the forces at work in the surrounding society that resulted in his historic reform efforts, this film traces Luther’s life from a guilt-burdened monk to his eventual break with the Roman Catholic Church.
Running time: 105 minutes
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Watch a clip from Martin Luther.
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