In the government of a land there are three parts, viz. laws, fit officers and a faithful execution of those laws.
Government is a wise and free ordering of the earth and the manners of mankind by observation of particular laws or rules, so that all the inhabitants may live peaceably in plenty and freedom in the land where they are born and bred.
In the government of a land there are three parts, viz. laws, fit officers and a faithful execution of those laws.
First, there must be suitable laws for every occasion, and almost for every action that men do; for one law cannot serve in all seasons, but every season and every action have their particular laws attending thereupon for the preservation of right order. As for example,
There is a time to plough, and the laws of right understanding attends upon that work; and there is a time to reap the fruits of the earth, and the laws of right observation attending thereupon.
So that true government is a right ordering of all actions, giving to every action and thing its due weight and measure, and this prevents confusion. As Solomon speaks, There is a time for all things; a time to make promises and engagements and a time to see them performed; a right order in times of war, and a right order in times of peace; every season and time having its law or rule suitable; and this makes a healthful government, because it preserves peace in a right order.
Secondly, there must be fit officers, whose spirits are so humble, wise and free from covetousness, as they can make the established laws of the land their will; and not through pride and vain-glory make their wills to rule above the rules of freedom, pleading prerogative.
For when the right ordered laws do rule, the government is healthful; but when the will of officers rule above law, that government is diseased with a mortal disease.
Thirdly, there must be a faithful execution of those laws; and herein lies the very life of government. For a right order in government lies not in the will of officers without laws, nor in laws without officers, nor in neither of them without execution. But when these three go hand in hand the government is healthful; but if any one of these be wanting the government is diseased.
There is a twofold government, a kingly government and a commonwealth’s government.
What is kingly government or monarchy?
Kingly government governs the earth by that cheating art of buying and selling, and thereby becomes a man of contention, his hand is against every man, and every man’s hand against him; and take this government at the best, it is a diseased government, and the very city Babylon, full of confusion. And if it had not a club law to support it, there would be no order in it, because it is the covetous and proud will of a conqueror, enslaving a conquered people.
This kingly government is he who beats pruning hooks and ploughs into spears, guns, swords and instruments of war, that he might take his younger brother’s creation birthright from him, calling the earth his and not his brother’s, unless his brother will hire the earth of him, so that he may live idle and at ease by his brother’s labours.
Indeed this government may well be called the government of highwaymen, who hath stolen the earth from the younger brethren by force, and holds it from them by force. He sheds blood not to free the people from oppression, but that he may be king and ruler over an oppressed people.
The situation of this monarchical government
Lies in the will of kings, alias conquerors, setting up lords of manors, exacting landlords, tithing priests and covetous lawyers, with all those pricking briars attending thereupon, to be task-masters to oppress the people, lest they should rise up in riches and power to disthrone him, and so to share the earth with him, redeeming their own creation rights again, which this kingly government withholds from mankind in all nations. For he is the great Man of Sin who is now revealed, who sits in the temple of God, ruling above all that is called God, and both by force and cheating policy takes the people’s freedoms from them, Exod. 1.8, 2 Thes. 2.8,9.
This kingly government is he that makes the elder brethren freemen in the earth, and the younger brethren slaves in the earth, before they have lost their freedom by transgression to the law.
Nay, he makes one brother a lord and another a servant while they are in their mother’s womb, before they have done either good or evil. This is the mighty ruler that hath made the election and rejection of brethren from their birth to their death, or frown eternity to eternity.
He calls himself the Lord God of the whole creation, for he makes one brother to pay rent to another brother for the use of the water, earth and air, or else he will not suffer him by his laws and lawyers to live above ground, but in beggary; and yet he will be called righteous.
And whereas the Scriptures say that the creator of all things (God) is no respecter of persons, yet this kingly power doth nothing else but respect persons, preferring the rich and the proud; therefore he denies the Scriptures and the true God of righteousness, though he pray and preach of the Scriptures, and keep fasts and thanksgiving-days to God, to be a cloak to hide his oppression from the people, whereby he shews himself to be the great Antichrist and mystery of iniquity, that makes war with Christ and his saints under pretence of owning him.
The great law-giver of this kingly government
Is covetousness ruling in the heart of mankind, making one brother to covet a full possession of the earth and a lordly rule over another brother, which he will have or else he will enslave or kill his brother; for this is Cain who killed Abel: and because of this, he is called the great red dragon, the god of this world, the oppressor, under which the whole creation hath groaned a long time, waiting to be delivered from him.
The rise of kingly government is twofold.
First, by a politic wit, in drawing the people out of common freedom into a way of common bondage; for so long as the earth is a common treasury to all men, kingly covetousness can never reign as king. Therefore his first device was to put the people to buy and sell the earth and the fruits one to another; for this would beget discontents and muddy the waters.
And when this spirit of monarchy hath drawn the people into the way of buying and selling, and the people begin to vex one another, then began his opportunity to reign.
For in that man wherein this kingly spirit seats himself, he tells the people that are wronged, ‘Well, I’ll ease you, and I’ll set things to rights’. And then he went about to establish buying and selling by law, whereby the people had some ease for a time, but the cunning Machiavellian spirit got strength thereby to settle himself king in the earth.
For after some time the people through ignorance began to multiply suits of law one against another, and to quarrel and fight. Now saith this subtle spirit, ‘Come follow me’ to one sort of people that are oppressed, ‘and stick to me, and we will fight with those who wrong you; and if we conquer them, then we will govern the earth as we please, and they shall be our servants, and we will make them work for us’.
Thereupon one sort of people followed one head, and another sort of people followed another head, and so wars began in the earth, and mankind fell a-fighting, one part conquering and enslaving another. And now man is fallen from his innocence, and from the glory of the spirit of common freedom, love and peace, into enmity; everyone striving to be king one over another; everyone striving to be a landlord of the earth, and to make his brother his servant to work for him.
But still here is disorder, therefore this subtle spirit of darkness goes further and tells the people, ‘You must make one man king over you all, and let him make laws, and let every one be obedient thereunto’. And when the people consented thereunto, they gave away their freedom, and they set up oppression over themselves.
And this was the rise of kingly power: first by policy, drawing the people from a common enjoyment of the earth to the crafty art of buying and selling; secondly, to advance himself by the power of the sword, when that art of buying and selling had made them quarrel among themselves.
So that this spirit of monarchy it is the spirit of subtlety and covetousness, filling the heart of mankind with enmity and ignorance, pride and vain-glory, because the strong destroys the weak; and so one Scripture calls this the power and government of the Beast, another Scripture calls it the god of this world or the devil. For indeed the monarchical spirit is the power of darkness, for it is the great thick cloud that hath hid the light of the sun of righteousness from shining in his full strength a long time.
And though this kingly spirit doth call buying and selling a righteous thing, thereby to put the simple younger brother upon it, yet he will destroy it as he pleaseth, by patents, licences or monopolizing.
Or else he will at his pleasure take away the riches which his younger brother hath got by trading, and so still lift up himself above his brother.
And as he rise to the throne by the crafty art of buying and selling and by the sword, so he is maintained upon the throne by the same means.
And the people now see that kingly power is the oppressor, and the maintainers thereof are called oppressors by the ancient writers of the Bible.
This kingly power is the old heaven and the old earth that must pass away, wherein unrighteousness, oppression and partiality dwells.
For indeed we never read that the people began to complain of oppression till kingly government rose up, which is the power of covetousness and pride; and which Samuel sets forth to be a plague and a curse upon the people in the first rise of it.
He will take your sons and your daughters to be his servants and to run before his chariots, to plant his ground and to reap his harvest. He will take your fields, your vineyards and olive-yards, even the best of them, and give to his servants as pleaseth him. He will take the tenth of your seed and of your vineyards and give to his officers or ministers. I Sam. 8.
And this was that god who appointed the people to pay tithes to the clergy.
And many other oppressions did the kingly government bring upon the people, as you may read at large in Samuel.
Read I Sam. 8. from Vers. 10. to 19.
The winter’s past, the spring time now appears,
Begone thou kingly tyrant, with all thy Cavaliers.
Thy day is past, and sure thou dost appear
To be the bond-man’s son, and not the free-born heir.
Matt. 15. 13
What is commonwealth’s government?
Commonwealth’s government governs the earth without buying and selling; and thereby becomes a man of peace, and the restorer of ancient peace and freedom. He makes provision for the oppressed, the weak and the simple, as well as for the rich, the wise and the strong. He beats swords and spears into pruning hooks and ploughs; he makes both elder and younger brother freemen in the earth. Micah 4.3, 4, Isai. 33.1. and 65.17 to 25.
All slaveries and oppressions which have been brought upon mankind by kings, lords of manors, lawyers and landlords and the divining clergy, are all cast out again by this government, if it be right in power as well as in name.
For this government is the true restorer of all long-lost freedoms, and so becomes the joy of all nations, and the blessing of the whole earth: for this takes off the kingly curse, and makes Jerusalem a praise in the earth. Therefore all you who profess religion and spiritual things, now look to it, and see what spirit you do profess, for your profession is brought to trial.
If once commonwealth’s government be set upon the throne, then no tyranny or oppression can look him in the face and live.
For where oppression lies upon brethren by brethren, that is no commonwealth’s government, but the kingly government still; and the mystery of iniquity hath taken that peace-maker’s name to be a cloak to hide his subtle covetousness, pride and oppression under.
O England, England, wouldst thou have thy government sound and healthful? Then cast about and see and search diligently to find out all those burdens that came in by kings, and remove them; and then will thy commonwealth’s government arise from under the clods, under which as yet it is buried and covered with deformity.
If true commonwealth’s freedom lie in the free enjoyment of the earth, as it doth, then whatsoever law or custom doth deprive brethren of their freedom in the earth, it is to be cast out as unsavory salt.
The situation of commonwealth’s government
Is within the laws of common freedom, whereby there is a provision for livelihood in the earth both for elder and younger brother; and not the one enslaving the other, but both living in plenty and freedom.
The officers, laws and customs hereafter mentioned, or such like, according to such a method, may be the foundation and pillars of commonwealth’s government.
This government depends not upon the will of any particular man or men; for it is seated in the spirit of mankind, and it is called the light, or son of righteousness and peace. The tyrants in all ages have made use of this man’s name while he hath lain buried, to cover their cheating mystery of iniquity: for if common freedom were not pretended, the commoners of a land would never dance after the pipe of self-seeking wits.
This commonwealth’s government may well be called the ancient of days; for it was before any other oppressing government crept in.
It is the moderator of all oppression; and so is like Moses and Joseph in Pharaoh’s court, and in time will be the restorer of long lost freedoms to the creation, and delights to plant righteousness over the face of the whole earth.
The great lawgiver in commonwealth’s government
Is the spirit of universal righteousness dwelling in mankind, now rising up to teach every one to do to another as he would have another do to him, and is no respecter of persons: and this spirit hath been killed in the Pharisaical kingly spirit of self-love, and been buried in the dunghill of that enmity for many years past.
And if these be the days of his resurrection to power, as we may hope, because the name of commonwealth is risen and established in England by a law, then we or our posterity shall see comfortable effects.
In that nation where this commonwealth’s government shall be first established, there shall be abundance of peace and plenty, and all nations of the earth shall come flocking thither to see his beauty, and to learn the ways thereof; and the law shall go forth from that Sion, and that Word of the Lord from that Jerusalem, which shall govern the whole earth. Micah 4.1, 2.
There shall be no tyrant kings, lords of manors, tithing priests, oppressing lawyers, exacting landlords, nor any such like pricking briar in all this holy mountain of the Lord God our righteousness and peace; for the righteous law shall be the rule for everyone, and the judge of all men’s actions.
David desired rather to be a door-keeper in this house of God, or commonwealth’s government, than to live in the tents of wickedness, which was the kingly oppressing courts.
If any go about to build up commonwealth’s government upon kingly principles, they will both shame and lose themselves; for there is a plain difference between the two governments.
And if you do not run in the right channel of freedom, you must, nay you will, as you do, face about and turn back again to Egyptian monarchy: and so your names in the days of posterity shall stink and be blasted with abhorred infamy for your unfaithfulness to common freedom; and the evil effects will be sharp upon the backs of posterity.
Therefore seeing England is declared to be a free commonwealth, and the name thereof established by a law; surely then the greatest work is now to be done, and that is to escape all kingly cheats in setting up a commonwealth’s government, that the power and the name may agree together; so that all the inhabitants may live in peace, plenty and freedom, otherwise we shall shew our government to be gone no further but to the half day of the Beast, or to the dividing of time, of which there must be an overturn. Dan. 7.25, Rev. 12.14.
For oppression was always the occasion why the spirit of freedom in the people desired change of government.
When Samuel’s sons took bribes and grew rich upon the common purse, and forgot to relieve the oppressed, that made the people forsake the government by judges, and to desire a kingly government. I Sam. 8.34.
And the oppressions of the kingly government have made this age of the world to desire a commonwealth’s government and the removal of the kings; for the spirit of light in man loves freedom and hates bondage.
And because the spirit in mankind is various within itself, for some are wise, some are foolish, some idle, some laborious, some rash, some mild, some loving and free to others, some envious and covetous, some of an inclination to do as they would have others do to them, but others seek to save themselves and to live in fulness, though others perish for want:
Therefore because of this was the law added, which was to be a rule and judge for all men’s actions, to preserve common peace and freedom; and Paul writ, The law was added because of transgression, one against another.
The haven gates are now set ope for English man to enter: The freedoms of the earth’s his due, if he will make adventure.
Source: The Law of Freedom in a Platform. Gerrard Winstanley (1652) CHAP. II.
Categories: Selective Reading