The Law of Freedom in a Platform. Gerrard Winstanley (1652)
The great searching of heart in these days is to find out where true freedom lies, that the commonwealth of England might be established in peace.
Some say, ‘It lies in the free use of trading, and to have all patents, licences and restraints removed’. But this is a freedom under the will of a conqueror.
Others say, ‘It is true freedom to have ministers to preach, and for people to hear whom they will, without being restrained or compelled from or to any form of worship’. But this is an unsettled freedom.
Others say, ‘It is true freedom to have community with all women, and to have liberty to satisfy their lusts and greedy appetites’. But this is the freedom of wanton unreasonable beasts, and tends to destruction.
Others say, ‘It is true freedom that the elder brother shall be landlord of the earth, and the younger brother a servant’. And this is but a half freedom, and begets murmurings, wars and quarrels.
All these and such like are freedoms: but they lead to bondage, and are not the true foundation-freedom which settles a commonwealth in peace.
True commonwealth’s freedom lies in the free enjoyment of the earth.
True freedom lies where a man receives his nourishment and preservation, and that is in the use of the earth. For as man is compounded of the four materials of the creation, fire, water, earth and air; so is he preserved by the compounded bodies of these four, which are the fruits of the earth; and he cannot live without them. For take away the free use of these and the body languishes, the spirit is brought into bondage and at length departs, and ceaseth his motional action in the body.
All that a man labours for, saith Solomon, is this, That he may enjoy the free use of the earth, with the fruits thereof. Eccles. 2.24.
Do not the ministers preach for maintenance in the earth? the lawyers plead causes to get the possessions of the earth? Doth not the soldier fight for the earth? And doth not the landlord require rent, that he may live in the fulness of the earth by the labour of his tenants?
And so, from the thief upon the highway to the king who sits upon the throne, do not everyone strive, either by force of arms or secret cheats, to get the possessions of the earth one from another, because they see their freedom lies in plenty, and their bondage lies in poverty?
Surely then, oppressing lords of manors, exacting landlords and tithe-takers, may as well say their brethren shall not breathe in the air, nor enjoy warmth in their bodies, nor have the moist waters to fall upon them in showers, unless they will pay them rent for it: as to say their brethren shall not work upon earth, nor eat the fruits thereof, unless they will hire that liberty of them. For he that takes upon him to restrain his brother from the liberty of the one, may upon the same ground restrain him from the liberty of all four, viz. fire, water, earth and air,
A man had better to have had no body than to have no food for it; therefore this restraining of the earth from brethren by brethren is oppression and bondage; but the free enjoyment thereof is true freedom.
I speak now in relation between the oppressor and the oppressed; the inward bondages I meddle not with in this place, though I am assured that, if it be rightly searched into, the inward bondages of the mind, as covetousness, pride, hypocrisy, envy, sorrow, fears, desperation and madness, are all occasioned by the outward bondage that one sort of people lay upon another.
And thus far natural experience makes it good, that true freedom lies in the free enjoyment of the earth.
If we look into the old Scriptures,
We find that when Israel had conquered the nations he took possession of the enemies’ land, and divided it by lot among the tribes, counting the enjoyment of the earth their perfect freedom.
In the beginning of their wars they first sent spies to view the land of Canaan (Numb. 13.23 to 33), for the enjoyment of that was the freedom they aimed at, for being so long in the barren wilderness, and children multiplying upon them, they wanted land to live upon, Deut. 1.28.
And when the spies returned and shewed them the fruits of the land, and had declared what a fruitful land it was, they were encouraged and restless till they were come thither; and when they heard bad tidings of the land, their hearts fell and they were discouraged.
And when the spirit of wisdom, courage and providence in them had subdued those giants, and had given the house of Israel the land of Canaan, the rulers and chief officers of Israel’s army did not divide the land among themselves; but, being faithful-spirited men, they forthwith divided the land by lot, to every tribe his portion without exception.
And when Israel entreated the King of Sihon to suffer him to pass through his land, he would not suffer him, but gathered all his people together and fought with Israel; and the Lord gave Sihon into Israel’s hand: and he took possession of his land.
So that we see by Scripture proof likewise, the land is that which every one place their freedom in.
If we look into the practice of kings and conquerors,
Since the Scriptures of Moses were writ, we find they placed their freedom in the enjoyment of the free use of the earth.
When William Duke of Normandy had conquered England, he took possession of the earth for his freedom and disposed of our English ground to his friends as he pleased, and made the conquered English his servants, to plant the earth for him and his friends.
And all kings, from his time to King Charles, were successors of that conquest; and all laws were made to confirm that conquest.
For there are his old laws and statutes yet to be read, that do shew how he allowed the conquered English but three pence and four pence a day for their work, to buy them bread of their task-masters; but the freedom of the earth he and his friends kept in their own hands.
And as kings, so the old gentry and the new gentry likewise, walking in the same steps, are but the successors of the Norman victory.
But are not the Normans and their power conquered by the commoners of England? And why then should we not recover the freedom of our land again, from under that yoke and power?
Then further, the Norman conqueror made laws whereby this English earth should be governed, and appointed two national officers to see those laws performed.
The first officer was the lawyer; and his work is conversant about nothing but the disposing of the earth, and all courts of judicature and suits of law is about the ordering of the earth, according to his law made by him and his party.
The next officer was the national clergy; and their work was to persuade the multitude of people to let William the Conqueror alone with a quiet possession and government of the earth, and to call it his and not theirs, and so not to rebel against him.
And they were to tell the people that if they would acknowledge William Duke of Normandy and his successors to be their lord, king and ruler, and would be obedient to his government: then they should live in the haven, that is, in peace; and they should quietly enjoy their land which they rented, their houses and fruits of their labours without disturbance.
But if they would not acknowledge him to be their lord, king and ruler, nor submit to his government, then they should be cast into hell; that is, into the sorrows of prisons, poverty, whips and death: and their houses and riches should be taken from them, etc.
And this was a true prophetical and experimental doctrine. For do we not see that the laws of a king, while a king, had the power of life and death in them? And he who fell under the power of this lord [2] must pay the uttermost farthing before he was released.
And for their pains for thus preaching, the king established by his laws that they should have the tenth of the increase of all profits from the earth (I Sam. 8.15), placing their freedom where he placed his own, and that is in the use of the earth brought into their hands by the labours of the enslaved men.
But in after times, when this national ministry appeared to the people to be but hirelings, and as the people grew in knowledge, they discovered their hypocrisy more and more, as they do in these days: then this clergy (the spirit of the old Pharisees) began to divine and to deceive the people by a shew of holiness or spiritual doctrine, as they call it, difficult to be understood by any but themselves; persuading the people to believe or fancy that true freedom lay in hearing them preach, and to enjoy that heaven which, they say, every man who believes their doctrine shall enjoy after he is dead: and so tell us of a heaven and hell after death, which neither they nor we know what will be. So that the whole world is at a loss in the true knowledge thereof, as Solomon said, Who shall bring him to see what shall be after he is dead? Eccles. 3.22 and 6.11.
The former hell of prisons, whips and gallows they preached to keep the people in subjection to the king; but by this divined hell after death they preach to keep both king and people in awe to them, to uphold their trade of tithes and new-raised maintenance. And so having blinded both king and people they become the god that rules. This subtle divining spirit is the Whore that sits upon many waters; this is Nahash the Ammonite, that would not make peace with Israel, unless Israel would suffer him to put out their right eyes and to see by his, I Sam. I I.2.
For so long as the people call that a truth which they call a truth, and believe what they preach, and are willing to let the clergy be the keepers of their eyes and knowledge (that is as much as Nahash did, put out their eyes to see by theirs); then all is well, and they tell the people they shall go to heaven.
But if the eyes of the people begin to open, and they seek to find knowledge in their own hearts and to question the ministers’ doctrine, and become like unto wise-hearted Thomas, to believe nothing but what they see reason for:
Then do the minsters prepare war against that man or men, and will make no covenant of peace with him till they consent to have their right eyes put out, that is, to have their reason blinded, so as to believe every doctrine they preach and never question any thing, saying, ‘The doctrine of faith must not be tried by reason.’ No, for if it be, their mystery of iniquity will be discovered, and they would lose their tithes.
Therefore no marvel though the national clergy of England and Scotland, who are the tithing priests and lords of blinded men’s spirits, stuck so close to their master the King and to his monarchical oppressing government; for say they, ‘If the people must not work for us and give us tithes, but we must work for ourselves as they do, our freedom is lost’. Aye, but this is but the cry of an Egyptian task-master, who counts other men’s freedom his bondage.
Now if the earth could be enjoyed in such a manner as every one might have provision, as it may by this platform I have offered, then will the peace of the commonwealth be preserved, and men need not act so hypocritically as the clergy do, and others likewise, to get a living. But when some shall enjoy great possessions, and others who have done as much or more for to purchase freedom shall have none at all, and be made slaves to their brethren, this begets offences.
The glory of Israel’s commonwealth is this,
They had no beggar among them.
As you read, when they had conquered the Canaanites and won that land by the purchase of the blood and labour, and by a joint assistance throughout the whole tribes of Israel; the officers and leaders of the people did not sell the land again to the remainder of their enemies, nor buy and sell it among themselves, and so by cheating the people set up a new oppression upon a new account. Neither did they fall a-parting the land before the crowning victory was gotten: but they forbore the disposing of the land till the war was over, and all the tribes stuck close together till all the fighting work was done.
And when they saw the enemies’ heart was broke, and that now they were the masters of the field, then they quietly took possession of the land as a free reward for all their hazards and labour.
The officers and leaders were careful to keep promise and engagements to the people, and there was no treachery found in them, as to enrich themselves with the commonwealth’s land, and to deprive others of the price of their blood and free-quarter and taxes.
But they made canon [3] with all the crown lands therein, and all other forfeited lands which was gotten by a joint assistance of person and purse of all the tribes. The Scriptures say, they made this canon land a common treasury of livelihood to the whole commonwealth of Israel, and so disposed of it as they made provision for every tribe and for every family in a tribe, nay for every particular man in a family; every one had enough, no man was in want, there was no beggary among them.
They did not divide this land only to particular men who went out to war, but they who stayed at home had an equal share; they did not make one brother a lord of manor and landlord, and other brothers to be servants to them. But seeing the enemies were beaten not by the counsellors only, not by the leaders of the army only, but by the common soldiers also; and not only by them, but by the labourers who stayed at home to provide victuals and free-quarter: therefore did the counsellors and chief officers of the army agree to make provision for every one that assisted, either by person or purse; and this was pure righteousness.
And to those families in a tribe which had many persons in it, to them they allotted more land; and to those families which had less number of persons, they allotted less land. So that not only the tribes in general but every family and person in a tribe, younger brother as well as elder brother, he who wrought at home to provide food as well as he that went to war, all had sufficient, there was no want, the oppression of beggary was not known among them. All burdens were taken off, and Israel in all his tribes and families was made a free commonwealth in power, as well as in name, I Sam. 30.24, Josh. 16, 17 and 18 Chapters.
And thus the land was divided, and the whole land was the common stock, every one had a brotherly freedom therein. For the freedom of the one was the freedom of the other, there was no difference in that, they were men of true, faithful and public spirits not false-hearted.
And so likewise When Esther prevailed with Ring Ahasuerus for freedom, she did not seek her own freedom and interest, but the freedom of all her kindred and friends; for common freedom was that which men of righteous spirits always sought after.
All that I shall say is this, O that those who pretend to set up a gospel-commonwealth in England, Scotland and Ireland would not be worse than Moses, but rather exceed Moses, knowing that if this our English commonwealth’s government carry perfect freedom in his hand, then shall the law go forth from England to all the nations of the world.
This foundation being laid from the example of Israel’s commonwealth and testimony of God’s Word, I shall proceed how the earth shall be governed for the peace of a commonwealth. But by the way, to prevent mistake, I shall insert
A short declaration to take off Prejudice.
Some, hearing of this common freedom, think there must be a community of all the fruits of the earth whether they work or no, therefore strive to live idle upon other men’s labours.
Others, through the same unreasonable beastly ignorance, think there must be a community of all men and women for copulation, and so strive to live a bestial life.
Others think there will be no law, but that everything will run into confusion for want-of government; but this platform proves the contrary.
Therefore, because that transgression doth and may arise from ignorant and rude fancy in man, is the law added.
That which true righteousness in my judgment calls community is this, to have the earth set free from all kingly bondage of lords of manors and oppressing landlords, which came in by conquest as a thief takes a true man’s purse upon the highway, being stronger than he.
And that neither the earth, nor any fruits thereof, should be bought or sold by the inhabitants one among another, which is slavery the kingly conquerors have brought in; therefore he set his stamp upon silver, that every one should buy and sell in his name.
And though this be, yet shall not men live idle; for the earth shall be planted and reaped, and the fruits carried into barns and store-houses by the assistance of every family, according as is shewed hereafter in order.
Every man shall be brought up in trades and labours, and all trades shall be maintained with more improvement, to the enriching of the commonwealth, more than now they be under kingly power.
Every tradesman shall fetch materials, as leather, wool, flax, corn and the like, from the public store-houses, to work upon without buying and selling; and when particular works are made, as cloth, shoes, hats and the like, the tradesmen shall bring these particular works to particular shops, as it is now in practice, without buying and selling. And every family as they want such things as they cannot make, they shall go to these shops and fetch without money, even as now they fetch with money, as hereafter is shewed how in order.
If any say, ‘This will nurse idleness’; I answer, this platform proves the contrary, for idle persons and beggars will be made to work.
If any say, ‘This will make some men to take goods from others by violence and call it theirs, because the earth and fruits are a common stock’; I answer, the laws or rules following prevents that ignorance. For though the store-houses and public shops be commonly furnished by every family’s assistance, and for every family’s use, as is shewed hereafter how: yet every man’s house is proper to himself, and all the furniture therein, and provision which he hath fetched from the store-houses is proper to himself; every man’s wife and every woman’s husband proper to themselves, and so are their children at their dispose till they come to age.
And if any other man endeavour to take away his house, furniture, food, wife or children, saying every thing is common, and so abusing the law of peace, such a one is a transgressor, and shall suffer punishment, as by the government and laws following is expressed.
For though the public store-houses be a common treasury, yet every man’s particular dwelling is not common but by his consent, and the commonwealth’s laws are to preserve a man’s peace in his person and in his private dwelling, against the rudeness and ignorance that may arise in mankind.
If any man do force or abuse women in folly, pleading community, the laws following do punish such ignorant and unrational practice; for the laws of a commonwealth are laws of moderate diligence and purity of manners.
Therefore I desire a patient reading of what hereafter follows; and when you have heard the extent of commonwealth’s government or freedom, then weigh it in the balance with kingly government or bondage; and see whether [i.e. which] brings most peace to the land, and establish that for government.
For you must either establish commonwealth’s freedom in power, making provision for every one’s peace, which is righteousness; or else you must set up monarchy again.
Monarchy is twofold; either for one king to rule, or for many to rule by kingly principles; for the king’s power lies in his laws, not in the name. And if either one king rule, or many rule by king’s principles, much murmuring, grudges, troubles and quarrels may and will arise among the oppressed people upon every gained opportunity.
But if common freedom be found out and ease the oppressed, it prevents murmurings and quarrels, and establishes universal peace in the earth.
Therefore seeing the power of government is in the hands of such as have professed to the world a godly righteousness, more purely than that of oppressing kings, without doubt their faithfulness and wisdom is required to be manifested in action as well as in words.
But if they who profess more righteousness and freedom in words than the kings’ government was, and yet can find out no government to ease the people but must establish the kings’ old laws though they give it a new name; I will leave the sentence, worthy such a profession and such a people, to be given by the heart of every rational man. And so I shall proceed how the earth should be governed for the peace of a commonwealth.