The law of freedom in a platform: or, True magistracy restored Humbly presented to Oliver Cromwel, General of the Common-wealths army in England. And to all English-men my brethren whether in church-fellowship, or not in church-fellowship, both sorts walking as they conceive according to the order of the Gospel: and from them to all the nations in the world. Wherein is declared, what is kingly government, and what is Commonwealths government. By Jerrard Winstanley.

To His Excellency OLIVER CROMWEL, General of the Commonwealths Army in ENGLAND.

SIR,

GOD hath honored you with the highest Honor of any man since Moses time, to be the Head of a People, who have cast out an Oppressing Pharaoh: For when the Norman Power had conquered our Forefathers, he took the free use of our English Ground from them, and made them his servants. And God-hath made you a successful Instrument to cast out that Conqueror, and to re∣cover our Land and Liberties again, by your Victories, out of that Nor∣man hand.

That which is yet wanting on your part to be done, is this, To see the Oppressors Power to be cast out with his person; And to see that the free possession of the Land and Liberties be put into the hands of the oppressed Commoners of England.

For the Crown of Honor cannot be yours, neither can those Victories be called Victories on your part, till the Land and Freedoms won be pos∣sessed by them who adventured person and purse for them.

Now you know Sir, that the Kingly Conqueror was not beaten by you onely as you are a single man, nor by the Officers of the Army joyn∣ed to you; but by the hand and assistance of the Commoners, whereof

some came in person, and adventured their lives with you; others stayd at home, and planted the Earth, and payd Taxes and Freequarter to main∣tain you that went to war.

So that whatsoever is recovered from the Conqueror, is recovered by a joynt consent of the Commoners: therefore it is all Equity, That all the Commoners who assisted you, should be set free from the Conquerors power with you: As Davids Law was; The spoyl shall be divided be∣tween them who went to War, and them who stayd at home.

And now you have the Power of the Land in your hand, you must do one of these two things: First, either set the Land free to the oppressed Commoners, who assisted you, and payd the Army their wages: and then you will fulfil the Scriptures and your own Engagements, and so take possession of your deserved Honor.

Or secondly, you must onely remove the Conquerors Power out of the Kings hand into other mens, maintaining the old Laws still: And then your Wisdom and Honor is blasted for ever; and you will either lose your self, or lay the Foundation of greater Slavery to posterity then you ever knew.

You know that while the King was in the height of his oppressing Power, the People onely whispered in private Chambers against him: But afterwards it was preached upon the house tops, That he was a Ty∣rant and a Traytor to Englands peace; and he had his overturn.

The righteous Power in the Creation is the same still: If you, and those in power with you, should be found walking in the Kings steps, can you secure your selves or posterities from an overturn? Surely No.

The Spirit of the whole Creation (who is God) is about the Reforma∣tion of the World, and he will go forward in his work: For if he would not spare Kings, who have sat so long at his right hand, governing the World, neither will he regard you, unless your ways be found more righteous then the Kings.

You have the eyes of the People all the Land over, nay I think I may say all neighboring Nations over, waiting to see what you will do: And the eyes of your oppressed friends, who lie yet under Kingly power, are waiting to have the possession given them of that Freedom in the Land, which was promised by you, if in case you prevailed. Lose not your Crown; take it up, and wear it. But know, that it is no Crown of Honor, till Promises and Engagements made by you be performed to your friends. He that continues to the end, shall receive the Crown. Now you do not see the end of your work, unless the Kingly Law and Power be removed as well as his person.

Jonah's Gourd is a remembrancer to men in high places.

The worm in the Earth gnawed the root, and the Gourd dyed, and Jonah was offended.

Sir, I pray bear with me; my spirit is upon such a lock that I must speak plain to you, lest it tell me another day, If thou hadst spoke plain, things might have been amended.

The Earth wherein your Gourd grows is the Commoners of England.

The Gourd is that Power which covers you, which will be established to you by giving the People their true Freedoms, and not otherwise.

The root of your Gourd is the heart of the People, groaning under Kingly Bondage, and desiring a Commonwealths Freedom in their Eng∣lish Earth.

The worm in the Earth, now gnawing at the root of your Gourd, is Discontents, because Engagements and Promises made to them by such as have power, are not kept.

And this worm hath three heads: The first is a spirit waiting oppor∣tunities till a blasting wind arise to cause your Gourd to wither; and yet pretends fair to you, &c.

Another spirit shelters under your Gourd for a livelyhood, and will say as you say in all things; and these are called honest, yet no good friends to you nor the Commonwealth, but to their own bellies.

There is a third spirit, which is faithful indeed, and plain dealing, and many times for speaking truth plainly he is cashiered, imprisoned, and crushed: And the Oppressions layd upon this spirit kindles the fire which the two former waits to warm themselves at.

Would you have your Gourd stand for ever? Then cherish the root in the Earth; that is, the heart of your friends, the oppressed Commoners of England, by killing the Worm. And nothing will kill this worm, but performance of professions, words, and promises, that they may be made free men from Tyranny.

It may be you will say to me, What shall I do? I answer, You are in place and power to see all Burthens taken off from your friends the Com∣moners of England. You will say, What are those Burthens?

I will instance in some, both which I know in my own experience, and which I hear the people dayly complaining of, and groaning under, look∣ing upon you and waiting for Deliverance.

Most people cry, We have payd Taxes, given Freequarter, wasted our Estates, and lost our Friends in the Wars, and the Taskmasters multi∣ply over us more then formerly. I have asked divers this question, Why do you say so?

Some have answered me, That Promises, Oaths, and Engagements have been made as a Motive to draw us to assist in the Wars; That priviledges of Parliament and Liberties of Subjects should be preserved, and that all Po∣pery, and Episcopacy, and Tyranny should be rooted out; and these promises are not performed: Now there is an opportunity to perform them.

For first, say they, The current of succeeding Parliaments is stopt, which is one of the greatest Priviledges (and peoples Liberties) for Safety and Peace; and if that continue stopt, we shall be more offended by an hereditary Par∣liament, then we were oppressed by an hereditary King.

And for the Commoners, who were called Subjects, while the Kingly Conqueror was in power, have not as yet their Liberties granted them; I will instance them in order, according as the common whisperings are among the people.

For say they, The burdens of the Clergy remains still upon us, in a three∣sold nature.

First, If any man declare his Judgment in the things of God, contrary to the Clergies report, or the mind of some high Officers, they are cashiered, imprisoned, crushed, and undone, and made sinners for a word, as they were in the Popes and Bishops days; so that though their names be cast out, yet their High Commission Courts Power remains still, persecuting men for Conscience sake, when their actions are unblameable.

Secondly, In many Parishes there are old formal ignorant Episcopal Priests established; and some Ministers, who are bitter Enemies to Common∣wealths Freedom, and Friends to Monarchy, are established Preachers, and are continually buzzing their subtle principles into the minds of the people, to undermine the Peace of our declared Commonwealth, causing a disaffecti∣on of spirit among neighbors, who otherwise would live in peace.

Thirdly, The burden of Tythes remains still upon our Estates, which was taken from us by the Kings, and given to the Clergy, to maintain them by one labours: so that though their preaching fill the minds of many with madness, contention, and unsatisfied doubting, because their imaginary and ungrounded Doctrines cannot be understood by them, and yet we must pay them large Tythes for so doing; this is Oppression.

Fourthly, If we go to the Lawyer, we find him to sit in the Conquerors Chair, though the Kings be removed, maintaining the Kings Power to the height, for in many Courts and cases of Law, the Wil of a Judg & Lawyer rules above the letter of the Law, and many Cases and Suits are lengthened to the great vexation of the Clients, and to the lodging of their Estates in the purse of the unbounded Lawyer: So that we see, though other men be under a sharp Law, yet many of the great Lawyers are not, but still do act their will,

as the Conqueror did; as I have heard some belonging to the Law say, What cannot we do?

Fifthly, Say they, If we look upon the Customs of the Law itself, it is the same it was in the Kings days, only the name is altered; as if the 〈◊〉〈◊〉 of England had paid their Taxes, Free-quarter, and shed their blood, not to reform, but to baptize the Law into a new name, from Kingly Law, to State Law; by reason whereof, the spirit of discontent is strengthened, to increase more Suits of Law, then formerly was known to be: And so as the Sword pulls down Kingly Power with one hand, the Kings old Law builds up Monarchy again with the other.

And indeed the main Work of Reformation lies in this, to reform the Clergy, Lawyers, and Law; for all the Complaints of the Land are wrapped up within them three, not in the person of a King.

Shall men of other Nations say, That notwithstanding all those rare wits in the Parliament and Army of England, yet they could not reform the Clergy, Lawyer, and Law, but must needs establish all as the Kings left them?

Will not this blast all our Honor, and make all Monarchial Members laugh in their sleeves, to see the Government of our Commonwealth to be built upon the Kingly Laws and Principles?

I have asked divers Souldiers what they fought for; they answered, they could not tell; and it is very true, they cannot tell indeed, if the Monarchial Law be established without Reformation: But I wait to see what will be done; and I doubt not but to see our Commonwealths Government to be built upon his own Foundation.

Sixthly, If we look into Parishes, the burdens there are many.

First, For the Power of Lords of Manors remains still over their Brethren, requiring Fines and Heriots; beating them off the free use of the Common Land, unless their Brethren will pay them Rent; exacting obedience, as much as they did, and more, when the King was in Power.

Now faith the people, By what Power do these maintain their Title over us? Formerly they held Title from the King, as he was the Conquerors Suc∣cessor: But have not the Commoners cast out the King, and broke the band of that Conquest? Therefore in equity they are free from the slavery of that Lordly Power.

Secondly, In Parishes where Commons lie, the rich Norman Free-holders, or the new (more covetous) Gentry, over-stock the Commons with Sheep and Cattle; so that inferior Tenants and poor Laborers can hardly keep a Cow, but half starve her; so that the poor are kept poor still, and the Com∣mon Freedom of the Earth is kept from them, and the poor have no more

relief then they had when the King (or Conqueror) was in power.

Thirdly, In many Parishes two or three of the great ones bears all the sway, in making Assessments over awing Constables and other Officers; and when time was to quarter Souldiers, they would have a hand in that, to ease themselves, and over-burden the weaker sort; and many times make large sums of money over and above the Justices Warrant in Assessments, and would give no accompt why, neither durst the inferior people demand an accompt, for he that spake should be sure to be crushed the next opportunity; and if any have complained to Committees or Justices, they have been either wearied out by 〈◊〉〈◊〉 and waiting, or else the offence hath been by them smothered up; so that we see one great man favored another, and the poor 〈◊〉〈◊〉 have no relief.

Fourthly, There is another grievance which the people are much troubled at, and that is this; Country people cannot sell any Corn or other fruits of the Earth in a Market Town, but they must either pay Toll, or be turned out of Town: Now say they, This is a most shameful thing, that we must part with our estates in Taxes and Free-quarter to purchase the Freedom of the Land, and the Freedom of the Towns, and yet this Freedom must be still given from us, into the hands of a covetous Norman Toll-Taker, according to the Kings old burdensom Laws, and contrary to the Liberty of a free Commonwealth.

Now saith the whisperings of the people, The inferior Tenants and La∣borers bears all the burdens, in laboring the Earth, in paying Taxes and Free∣quarter beyond their strength, and in furnishing the Armies with Souldiers, who bear the greatest burden of the War; and yet the Gentry, who op∣press them, and that live idle upon their labours, carry away all the comfort∣able livelyhood of the Earth.

For is not this a common speech among the people, We have parted with our Estates, we have lost our Friends in the Wars, which we willingly gave up, because Freedom was promised us; and now in the end we have new Task-masters, and our old burdens increased: and though all sorts of people have taken an Engagement to cast out Kingly Power, yet Kingly Power re∣mains in power still in the hands of those who have no more right to the Earth then our selves.

For say the people, If the Lords of Manors and our Task-masters hold Title to the Earth over us from the old Kingly power, behold that power is beaten and cast out.

And two Acts of Parliament are made. The one to cast out Kingly pow∣er, back'd by the Engagement against King and House of Lords. The other to make England a free Commonwealth.

And if Lords of Mannors lay claim to the earth over us, from the Armies Victories over the King; then we have as much right to the Land as they, because our labours, and blood, and death of friends, were the purchasers of the Earths freedome as well as theirs.

And is not this a slavery, say the People, That though there be Land enough in England, to maintain ten times as many people as are in it, yet some must beg of their brethren, or work in hard drudgery for day wages for them, or starve, or steal, and so be hanged out of the way, as men not fit to live in the earth, before they must be suffered to plant the waste land for their livelihood, unlesse they will pay Rent to their brethren for it? wel, this is a burthen the Creation groans under; and the subjects (so called) have not their Birth-right Freedomes granted them from their brethren, who hold it from them by club law, but not by righteousness.

And who now must we be subject to, seeing the Conqueror is gone?

I Answer, we must either be subject to a Law, or to mens wils. If to a Law, then all men in England are subjects, or ought to be, thereunto: but what Law that is to which every one ought to be subject is not yet estab∣lished in execution. If any say the old Kings Laws are the Rule, then it may be Answered, That those Laws are so full of confusion, that few knows when they obey and when not, because they were the Laws of a Conqueror to hold the people in subjection to the will of the Conqueror; therefore that cannot be the rule for every one: besides, we dayly see many actions done by State Officers, which they have no Law to justifie them in, but their Prerogative will.

And again if we must be subject to men, then what men must we be subject to, seeing one man hath as much right to the earth as another, for no man now stands as a Conqueror over his Brethren by the Law of righte∣ousness?

You will say, We must be subject to the Ruler, it is true, but not to suffer the Rulers to call the Earth theirs and not ours, for by so doing they betray their trust, and run into the line of 〈◊〉〈◊〉 and we lose our free∣dome, and from thence 〈◊〉〈◊〉 and Wars arise.

A Ruler is worthy double honour when he rules well, that is, when he himself is subject to the Law, and requires all others to be subject thereunto and makes it his work to see the Laws obeyed, and not his own will, and such Rulers are faithfull, and they are to be subjected unto us therein, for all Commonwealths Rulers are servants to, not Lords and Kings over the peo∣ple. But you will say, Is not the Land your brothers? and you cannot take away 〈◊〉〈◊〉 mans Right by claiming a share therein with him.

I Answer, It is his either by creation right, or by right of Conquest: If

by Creation right he call the earth his and not mine; then it is mine as well as his, for the Spirit of the whole Creation, who made us both, is no re∣specter of persons.

And if by Conquest he call the earth his and not mine, it must be either by the Conquest of the Kings over the Commoners, or by the Conquest of the Commeners over the Kings.

If he claim the earth to be his from the Kings Conquest, The Kings are beaten and cast out and that title is undone.

If he claim Title to the earth to be his from the Conquest of the Commo∣ners over the Kings, then I have right to the Land as well as my brother, for my brother, without me, nor I without my brother, did not cast out the Kings, but both together assisting with person and purse, we prevailed, so that I have by this Victory as equall a share in the earth which is now redeemed as my brother, by the Law of righteousnesse.

If my brother still say he will be Landlord (through his covetous ambi∣tion) and I must pay him Rent, or else I shall not live in the Land, then does he take my right from me, which I have purchased by my money in Taxes, free quarter and blood. And O thou Spirit of the whole Creation, who hath this Title to be called King of Righteousness, and Prince of Peace; judge thou between my brother and me, Whether this be righteous, &c.

And now, say the people, is not this a grievous thing that our brethren that will be Landlords right or wrong, will make Laws, and call for a Law to be made to imprison, crush, nay put to death, any that denies God, Christ, and Scripture; and yet they will not practise that golden Rule, Do to ano∣ther as thou wouldst have another do to thee, which God, Christ, and Scriptures, hath Enacted for a Law? are not these men guilty of death by their own Law, which is the words of their own mouth? is it not a slat denyall of God and Scripture?

O the confusion and thick darkness that hath over-spread our Brethren is very great, I have no power to remove it, but lament it in the secrets of my heart; when I see Prayers, Sermons, Fasts, Thanksgiving, directed to this God in words and-shews, and when I come to look for actions of obe∣dience to the Righteous Law, suitable to such a profession, I finde them men of another Nation, saying, and not doing; like an old Courtier saying Your Servant, when he was an Enemy. I wil say no more, but groan and waite for a restoration.

Thus Sir, I have reckoned up some of those burdens which the people groan under.

And I being sensible hereof was moved in my self, to present this Platform of Commonwealths Government unto you, wherein I have declared a full

Commonwealths Freedome, according to the Rule of Righteousness, which is Gods Word. It was intended for your view above two years ago, but the disorder of the Times caused me to lay it aside, with a thought never to bring it to light, &c. Likewise I hearing that M. Peters and some others Pro∣pounded this request, That the Word of God might be consulted with to finde out a healing Government, which I liked well, and waited to see such a Rule come forth, for there are good rules in the Scripture if they were obeyed and practised: thereupon

I laid aside this in silence, and said, I would not make it publick; but this word was like fire in my bones ever and anon, Thou shalt not bury thy ta∣lent in the earth, therefore I was stirred up to give it a 〈◊〉〈◊〉, and to pick together as many of my scattered papers as I could finde, and to compile them into this method, which I do here present to you, and do quiet my own spirit.

And now I have set the candle at your door, for you have power in your hand, in this other added opportunity, to Act for Common Freedome if you will; I have no power.

It may be here are some things inserted which you may not like, yet other things you may like, therefore I pray you read it, and be as the industrious Bee, suck out the honey and cast away the weeds.

Though this Platform be like a peece of Timber rough hewd, yet the discreet workmen may take it, and frame a handsome building out of it.

It is like a poor man that comes cloathed to your door in a torn country garment, who is unacquainted with the learned Citizens unsetled forms and fashions; take of the clownish language, for under that you may see beauty.

It may be you will say, If Tythes be taken from the Priests and Impro∣priators, and Copy-hold Services from Lords of Mannors, how shal they be provided for again; for is it not unrighteous to take their estates from them?

I Answer, when Tythes were first enacted, and Lordly power drawn over the backs of the oppressed, the Kings and Conquerors made no seruple of Conscience to take it, though the people lived in sore bondage of poverty for want of it; and can there be seruple of conscience to make restitution of this which hath been so long stoln goods? It is no scruple arising from the Righteous Law, but from 〈◊〉〈◊〉, who goes away sorrowfull to heare he must part with all to follow Rightcousness and Peace.

But though you do take away Tythes, and the Power of Lords of Mannors, yet there will be no want to them, for they have the freedome of the Com∣mon stock, they may send to the Storehouses for What they want, and live more free then now they do, for now they are in care and vexation by ser∣vants,

by casualties, by being cheated in buying and selling, and many other incumbrances, but then they will be free from all, for the common Store∣houses is every 〈◊〉〈◊〉, not any ones.

Is not buying and selling a righteous Law? No, It is the Law of the Con∣queror, but not the righteous Law of Creation: how can that be righteous which is a cheat? 〈◊〉〈◊〉 is not this a common practise, when he hath a bad Horse or Cow, or any bad commodity, he will send it to the Market, to cheat some simple plain hearted man or other, and when he comes home, will laugh at his neighbours hurt, and much more &c.

When Mankinde began to buy and sell, then did he fall from his Innocen∣cy; for then they began to 〈◊〉〈◊〉 and cozen one another of their Creation Birth-right: As for example; If the Land belong to three persons, and two of them buy and sell the Earth, and the third give no consent, his Right is taken from him, and his posterity is engaged in a War.

When the Earth was first bought and sold, many gave no consent: As when our Crown Lands, and Bishops Lands were sold, some foolish Soldiers yeelded, and covetous Officers were active in it, to advance themselves a∣bove their Brethren: but many, who payd Taxes and Freequarter for the purchase of it, gave no consent, but declared against it, as an unrighteous thing, depriving posterity of their Birth-rights and Freedoms.

Therefore this buying and selling did bring in, and still doth bring in, dis∣contents and wars, which have plagued Mankinde sufficiently for so doing. And the Nations of the world will never learn to beat their swords into plowshares, and their spears into pruning hooks, and leave of warring, un∣til this cheating device of buying and selling be cast out among the rubbish of Kingly power.

But shall not one man be richer then another?

There is no need of that; for Riches make men vain-glorious, proud, and to oppress their Brethren; and are the occasion of wars.

No man can be rich, but he must be rich, either by his own labors, or by the labors of other men helping him: If a man have no help 〈◊〉〈◊〉 his neigh∣bor, he shall never gather an Estate of hundreds and thousands a year: If o∣ther men help him to work, then are those Riches his Neighbors, as well as his; for they be the fruit of other mens labors as well as his own.

But all rich men live at ease, feeding and clothing themselves by the labors of other men, not by their own; which is their shame, and not their Nobili∣ty; for it is a more 〈◊〉〈◊〉 thing to give then to receive: But rich men re∣ceive all they have from the laborers hand, and what they give, they give a∣way other mens labors, not their own; Therefore they are not righteous Actors in the Earth.

But shall not one man have more Titles of Honor then another?

Yes: As a man goes through Offices, he rises to Titles of Honor, till he comes to the highest Nobility, to be a faithful Commonwealths man in a Par∣liament House. Likewise he who findes out any secret in Nature, shall have a Title of Honor given him, though he be a young man. But no man shall have any Title of Honor till he win it by industry, or come to it by age, or Office-bearing. Every man that is above sixty years of age shall have respect as a man of Honor by all others that are younger, as is shewed hereafter.

Shall every man count his Neighbors house as his own, and live together as one Family?

No: Though the Earth and Storehouses be common to every Family, yet every Family shall live apart as they do; and every mans house, wife, chil∣dren, and furniture for ornament of his house, or any thing which he hath fetched in from the Storehouses, or provided for the necessary use of his Fa∣mily, is all a propriety to that Family, for the peace thereof. And if any man offer to take away a mans wife, children, or furniture of his house, without his consent, or disturb the peace of his dwelling, he shall suffer punishment as an Enemy to the Commonwealths Government; as is mentioned in the Platform following.

Shall we have no Lawyers?

There is no need of them, for there is to be no buying and selling; nei∣ther any need to expound Laws; for the bare letter of the Law shall be both Judg and Lawyer, trying every mans actions: And seeing we shall have successive Parliaments every year, there will be Rules made for every acti∣on a man can do.

But there is to be Officers chosen yearly in every parish, to see the Laws executed according to the letter of the Laws; so that there will be no long work in trying of Offences, as it is under Kingly Government, to get the Lawyers mony, and to enslave the Commoners to the Conquerors preroga∣tive Law, or Will. The sons of contention, Simeon and Levi, must not beat Rule in a free Commonwealth.

At the first view, you may say, this is a strange Government: but I pray judg nothing before tryal. Lay this Platform of Commonwealths Govern∣ment in one scale, and lay Monarchy, or Kingly Government, in the other scale, and see which give true weight to righteous Freedom and Peace. There is no middle path between these two; for a man must either be a free and true Commonwealths man, or a Monarchial tyrannical Royalist.

If any say, This will bring poverty; surely they mistake: for there will be plenty of all Earthly Commodities, with less labor and trouble then now it is under Monarchy. There will be no want, for every man may keep as

plentiful a house as he will, and never run into debt, for common stock pays for all.

If you say, Some will live idle; I answer, No: It will make idle persons to become workers, as is declared in the Platform; There shall be neither Beggar nor idle person.

If you say, This will make men quarrel and fight:

I answer, No: It will turn swords into plowshares, and settle such a peace in the Earth, as Nations shall learn War no more. Indeed the Govern∣ment of Kings is a breeder of Wars, because men being put into the straits of poverty, are moved to fight for Liberty, and to take one anothers Estates from them, and to obtain Mastery. Look into all Armies, and see what they do more, but make some poor, some rich; put some into freedom, and o∣thers into bondage: And is not this a plague among Mankinde?

Well, I question not but what Objections can be raised against this Com∣monwealths Government, they shall finde an Answer in this Platform following. I have been something large, because I could not contract my self into a lesser volume, having so many things to speak of.

I do not say, nor desire, That every one shall be compelled to practise this Commonwealths Government; for the spirits of some will be Enemies at first, though afterwards will prove the most cordial and true friends there∣unto.

Yet I desire, That the Commonwealths Land, which is the ancient Com∣mons and waste Land, and the Lands newly got in, by the Armies Victories, out of the oppressors hands, as Parks, Forests, Chases, and the like, may be set free to all that have lent assistance, either of person, or purse, to obtain it; and to all that are willing to come in to the practice of this Government, and be obedient to the Laws thereof: And for others, who are not willing, let them stay in the way of buying and selling, which is the Law of the Con∣queror, till they be willing.

And so I leave this in your hand, humbly prostrating my self and it before you, and remain

Novemb. 5. 1651.

A true Lover of Commonwealths Government, Peace, and Freedom, Jerrard Winstanley.