The Online Library of Liberty

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• Foreword
• Postscript to the 1950 Edition
• Preface to the Second Edition
• Introduction
• Part I.: The Putney Debates
• At the General Council of Officers 1 At Putney, 28th October 1647.
• Putney, 29th October 1647
• Putney, 1st November 1647 At the General Council of the Army
• Part II.: The Whitehall Debates a
• General Council 1 At Whitehall, 14th December 1648 B
• Council of Officers, 8th-11th January 1649
• Whitehall, 13th January 1649 General Council 1 a
• Part III.: Puritan Views of Liberty a
• I.: Some Principles of the Puritan Parties
• From John Saltmarsh, Smoke In the Temple (1646) B
• From J[ohn] G[oodwin], Independency God’s Verity (1647) a
• II.: The Law of Nature
• From William Ames, Conscience (1639) a
• III.: Religious Principles of Resistance
• Christian Obedience and Its Limits From Calvin’s Institution of Christian Religion (thomas Norton’s Translation) a
• Presbyterian Principles of Resistance From [samuel Rutherford], Lex, Rex (1644) a
• Independent Principles of Resistance From John Goodwin, Right and Might Well Met (1649) a
• IV.: The Law and the Gospel: Christian Liberty
• From Luther’s Commentary Upon Galatians (edition of 1644) a
• Milton On Christian Liberty
• V.: The Privileges of the Saints
• The Elect and the Reprobate From William Prynne, Anti-arminianism (1630) a
• The Millennium At Hand [hanserd Knollys], 1 a Glimpse of Sion’s Glory (1641) a
• The Rule of the Saints 1 Certain Queries Presented By Many Christian People (1649) a
• VI.: Liberty of Conscience
• Independent Position From the Ancient Bounds (1645) a
• Separatist Position From Roger Williams, the Bloody Tenent of Persecution 1 (1644) a
• VII.: Models of a Free Church
• The Power of the People From Thomas Goodwin and Philip Nye’s Introduction to John Cotton’s the Keys of the Kingdom of Heaven (1644) a
• The Church Covenant From [richard Mather], an Apology For Church Covenant (1643) a
• From the Saints’ Apology (1644) a
• A Spiritual Church From William Dell, the Way of True Peace and Unity 1 (1649) a
• VIII.: Leveller Principles 1
• God and Man From John Lilburne, the Free-man’s Freedom Vindicated (1646) a
• An Appeal to Parliament From the Large Petition of the Levellers 1 (march 1647) B
• An Appeal to the People From Richard Overton, an Appeal From the Commons to the Free People (1647) a
• Parliament Once More From the Levellers’ Petition to the House of Commons, 1 11th September 1648. A
• Agreements of the People the History of the Second Agreement 1 From John Lilburne, Legal Fundamental Liberties (1649) a
• The Second Agreement of the People (1648) From John Lilburne, Foundations of Freedom a
• The Female of the Species From a Petition of Women, Affecters and Approvers of the Petition of Sept. 11, 1648 1 (5th May 1649) a
• Democracy In the City From London’s Liberties Or a Learned Argument of Law and Reason 1 (dec. 1650) a
• IX.: Digger Principles
• From the True Levellers’ Standard Advanced 1 (1649) a
• Appendix a
• A.: the Spirit of the New Model
• 1.: Reports of Observers
• 2.: A Sermon At Putney From Thomas Collier, a Discovery of the New Creation a (preached At the Headquarters, Putney, 29th Sept. 1647)
• B.: the Army Organizes: May—june 1647
• 3.: Apology of the Soldiers to Their Officers 1 (3rd May ) a
• 4.: Advertisements For the Managing of the Counsels of the Army, 1 Walden, 4th May 1647 B
• 5.: From the Grievances of Regiments, Presented At Saffron Walden, 13th-14th May a
• 6.: Letters to the Agitators 1
• 7.: From a Solemn Engagement of the Army 1 (5 Th June ) a
• 8.: From a Representation of the Army (14th June) a
• C.: The Reading Debates
• 9.: Summary, With Selections, of the Debate In the General Council of the Army, At Reading, 16th July 1647, On the Proposals of the Agitators For Five Points to Be Insisted On By the Army and Enforced By a March On London a
• 10.: Account of the Debate, In a Newsletter From Reading, B 17 Th July.
• D.: Documents Relating to the Putney Debates
• 13.: From the Heads of the Proposals a
• 14.: The Levellers’ Discontent With the Heads of the Proposals From [john Wildman], Putney Projects a
• 15.: From [john Wildman], the Case of the Army Truly Stated a 15th Oct.
• 16.: A Letter From the Agents to the Whole Soldiery From Two Letters From the Agents of the Five Regiments (28th Oct.) a
• 17.: Letter of John Saltmarsh to the Council of War (28th Oct.) a
• 18.: From a Call to All the Soldiers of the Army By the Free People of England 1 (29 Th Oct.) a
• 19.: An Agreement of the People ( Printed 3rd Nov.) a
• 20.: Summary (with Quotation) of the Reports of the Committee On the Army’s Papers and the Agreement of the People a
• 21.: Proceedings In the General Council, 4th-9th Nov. From a Letter From Several Agitators to Their Regiments (11th Nov.) a
• E.: Documents Relating to the Whitehall Debates
• 22.: Petition of 11th September 1648:
• 23.: From a Remonstrance of Fairfax and the Council of Officers 1 (16th November 1648) a
• 24.: History of the Second Agreement of the People:
• 25.: From the Declaration of the Army, On the March to London, 30th November 1648 a
• 26.: Text of the Second Agreement of the People:
• 27.: Summary of the Debates On the Agreement, In the Council of Officers, 16th December-6th January; and of the Examination of Elizabeth Poole On 29th December and 5th January. a
• 28.: The Levellers’ Dissatisfaction With the Debates From John Lilburne, a Plea For Common Right and Freedom (28th Dec. 1648) a
• F.: Retrospect
• 29.: From a Declaration of the English Army Now In Scotland, 2 1st Aug. 1650 a
• Notes On Text

IX.

DIGGER PRINCIPLES

From The True Levellers’ Standard Advanced1 (1649)a

In the beginning of time, the great Creator, Reason, made the earth to be a common treasury, to preserve beasts, birds, fishes, and man, the lord that was to govern this creation. For man had domination given to him over the beasts, birds, and fishes. But not one word was spoken in the beginning, that one branch of mankind should rule over another.

And the reason is this. Every single man, male and female, is a perfect creature of himself. And the same Spirit that made the globe dwells in man to govern the globe; so that the flesh of man, being subject to Reason, his Maker, hath him to be his teacher and ruler within himself, therefore needs not run abroad after any teacher and ruler without him. . . .

But since human flesh . . . began to delight himself in the objects of the creation more than in the Spirit Reason and Righteousness, who manifests himself to be the indweller in the five senses . . .; then he fell into blindness of mind and weakness of heart, and runs abroad for a teacher and ruler, and so selfish imaginations, taking possession of the five senses, and ruling as king in the room of Reason therein, and working with covetousness, did set up one man to teach and rule over another. And thereby the Spirit was killed, and man was brought into bondage and became a greater slave to such of his own kind than the beasts of the field were to him.

And hereupon the earth, which was made to be a common treasury of relief for all, both beasts and men, was hedged into enclosures by the teachers and rulers, and the others were made servants and slaves. And that earth that is within this creation made a common storehouse for all, is bought and sold and kept in the hands of a few; whereby the great Creator is mightily dishonoured: as if he were a respecter of persons, delighting in the comfortable livelihood of some, and rejoicing in the miserable poverty and straits of others. From the beginning it was not so. * * *

But for the present state of the old world, that is running up like parchment in the fire and wearing away, we see proud imaginary flesh, which is the wise serpent, rises up in flesh and gets dominion in some to rule over others, and so forces one part of the creation, man, to be a slave to another. And thereby the Spirit is killed in both. The one looks upon himself as a teacher and ruler, and so is lifted up in pride over his fellow creature. The other looks upon himself as imperfect, and so is dejected in his spirit, and looks upon his fellow creature, of his own image, as a lord above him.

And thus Esau, the man of flesh, which is covetousness and pride, hath killed Jacob, the spirit of meekness, and righteous government in the light of reason, and rules over him. And so the earth that was made a common treasury for all to live comfortably upon, is become, through man’s unrighteous actions one over another, to be a place wherein one torments another.

Now the great Creator, who is the Spirit Reason, suffered himself thus to be rejected and trodden under foot by the covetous, proud flesh, for a certain time limited. Therefore saith he: The seed out of whom the creation did proceed, which is myself, shall bruise this serpent’s head, and restore my creation again from this curse and bondage; and when I, the King of Righteousness, reigns in every man, I will be the blessing of the earth, and the joy of all nations.

And . . . the earth hath been enclosed and given to the elder brother Esau, or man of flesh, and hath been bought and sold from one to another; and Jacob, or the younger brother, that is to succeed or come forth next, who is the universal spreading power of righteousness that gives liberty to the whole creation, is made a servant. And this elder son, or man of bondage, hath held the earth in bondage to himself, not by a meek law of righteousness, but by subtle selfish counsels, and by open and violent force. For wherefore is it that there is such wars and rumours of wars in the nations of the earth? And wherefore are men so mad to destroy one another? But only to uphold civil propriety of honour, dominion and riches one over another, which is the curse the creation groans under, waiting for deliverance.

But when once the earth becomes a common treasury again—as it must; for all the prophecies of scriptures and reason are circled here in this community, and mankind must have the law of righteousness once more writ in his heart, and all must be made of one heart and one mind—then this enmity in all lands will cease. For none shall dare to seek a dominion over others; neither shall any dare to kill another, nor desire more of the earth than another. For he that will rule over, imprison, oppress, and kill his fellow creatures under what pretence soever, is a destroyer of the creation and an actor of the curse, and walks contrary to the rule of righteousness: Do as you would have others do to you; and love your enemies, not in words, but in actions.

Therefore you powers of the earth, or Lord Esau, the elder brother, because you have appeared to rule the creation, first take notice that the power that sets you to work is selfish covetousness, and an aspiring pride to live in glory and ease over Jacob, the meek spirit; that is, the seed that lies hid in and among the poor common people, or younger brother, out of whom the blessing of deliverance is to rise and spring up to all nations. And Reason, the living King of Righteousness, doth only look on and lets thee alone, that whereas thou counts thyself an angel of light, thou shalt appear in the light of the Sun to be a devil . . . and the curse that the creation groans under. And the time is now come for thy downfall; and Jacob must rise, who is the universal spirit of love and righteousness that fills, and will fill, all the earth. * * *

[After reproaching ‘the powers of England’ with their failure to make ‘this people a free people,’ with their having indeed, through their ‘self-seeking humour,’ increased its bondage, the pamphlet proceeds:]

Surely thou must not do this great work of advancing the creation out of bondage; for thou art lost extremely, and drowned in the sea of covetousness, pride, and hardness of heart. The blessing shall rise out of the dust which thou treadest under foot, even the poor despised people, and they shall hold up salvation to this land, and to all lands, and thou shalt be ashamed. * * *

The work we are going about is this: to dig up George’s Hill and the waste ground thereabouts, and to sow corn, and to eat our bread together by the sweat of our brows.1

And the first reason is this. That we may work in righteousness, and lay the foundation of making the earth a common treasury for all, both rich and poor. That every one that is born in the land may be fed by the earth, his mother that brought him forth, according to the reason that rules in the creation, not enclosing any part into any particular hand, but all as one man working together, and feeding together as sons of one father, members of one family; not one lording over another, but all looking upon each other as equals in the creation. So that our Maker may be glorified in the work of his own hands, and that every one may see he is no respecter of persons, but equally loves his whole creation, and hates nothing but the serpent. Which is covetousness, branching forth into selfish imagination, pride, envy, hypocrisy, uncleanness, all seeking the ease and honour of flesh, and fighting against the Spirit Reason that made the creation. For that is the corruption, the curse, the devil, the father of lies, death and bondage—that serpent and dragon that the creation is to be delivered from.

And we are moved hereunto for that reason, and others which hath been showed us, both by vision, voice, and revelation. For it is showed us, that so long as we or any other doth own the earth to be the peculiar interest of lords and landlords, and not common to others as well as them, we own the curse thata holds the creation under bondage. And so long as we or any other doth own landlords and tenants, for one to call the land his, or another to hire it of him, or for one to give hire, and for another to work for hire; this is to dishonour the work of creation—as if the righteous Creator should have respect to persons, and therefore made the earth for some, and not for all. * * *

And that this civil propriety is the curse, is manifest thus. Those that buy and sell land and are landlords, have got it either by oppression or murder or theft; and all landlords live in the breach of the Seventh and Eighth Commandments, Thou shalt not steal, nor kill.

First by their oppression. They have, by their subtle, imaginary, and covetous wit, got the plain-hearted poor, or younger brethren, to work for them for small wages, and by their work have got a great increase; for the poor by their labour lifts up tyrants to rule over them. Or else by their covetous wit, they have outreached the plain-hearted in buying and selling, and thereby enriched themselves but impoverished others. Or else by their subtle wit, having been alifted upb into places of trust, [they] have enforced people to pay money for a public use, but have divided much of it into their private purses, and so have got it by oppression.

Then, secondly, for murder. They have by subtle wit and power pretended to preserve a people in safety by the power of the sword. And what by large pay, much free-quarter, and other booties which they call their own, they get much moneys, and with this they buy land and become landlords. And if once landlords, then they rise to be justices, rulers, and state governors, as experience shows. But all this is but a bloody and subtle thievery, countenanced by a law that covetousness made; and is a breach of the Seventh Commandment, Thou shalt not kill.

And likewise, thirdly, a breach of the Eighth Commandment, Thou shalt not steal. But these landlords have thus stolen the earth from their fellow creatures, that have an equal share with them by the law of reason and creation, as well as they.

And such as these rise up to be rich in the objects of the earth. Then, by their plausible words of flattery to the plain-hearted people, whom they deceive, and that lies under confusion and blindness, they are lifted up to be teachers, rulers, and lawmakers over them that lifted them up; as if the earth were made peculiarly for them, and not for others’ weal. If you cast your eye a little backward, you shall see that this outward teaching and ruling power is the Babylonish yoke laid upon Israel of old, under Nebuchadnezzar. And so successively from that time the conquering enemy have still laid these yokes upon Israel, to keep Jacob down. And the last enslaving conquest which the enemy got over Israel, was the Norman over England. And from that time kings, lords, judges, justices, bailiffs, and the violent bitter people that are freeholders, are and have been successively: the Norman bastard William himself, his colonels, captains, inferior officers, and common soldiers, who still are from that time to this day in pursuit of that victory, imprisoning, robbing, and killing the poor enslaved English Israelites.

And this appears clear. For when any trustee or state officer is to be chosen, the freeholders or landlords must be the choosers, who are the Norman common soldiers spread abroad in the land. And who must be chosen but some very rich man who is the successor of the Norman colonels or high officers? And to what end have they been thus chosen but to establish that Norman power the more forcibly over the enslaved English, and to beat them down again whenas they gather heart to seek for liberty? For what are all those binding and restraining laws that have been made from one age to another since that conquest, and are still upheld by fury over the people? I say, what are they but the cords, bands, manacles, and yokes that the enslaved English, like Newgate prisoners, wears upon their hands and legs as they walk the streets; by which those Norman oppressors, and these their successors from age to age, have enslaved the poor people by, killed their younger brother, and would not suffer Jacob to arise? * * *

It is showed us, that all the prophecies, visions and revelations of scriptures, of Prophets and Apostles, concerning the calling of the Jews, the restoration of Israel, and making of that people the inheritors of the whole earth, doth all seat themselves in this work of making the earth a common treasury; as you may read: Ezek. 24. 26-7, &c.; Jer. 33. 7-12; Isa. 49. 17-18, &c.; Zech. 8. 4-12; Dan. 2. 44-5; 7. 27; Hos. 14. 5-7; Joel 2. 26-7; Amos 9. 8 to the end; Obad. 17, 18, 21; Mic. 5. 7 to the end; Hab. 2. 6, 7; 8. 13, 14; Gen. 18. 18; Rom. 11. 15; Zeph. 3. &c.; Zech. 14. 9. And when the Son of Man was gone from the Apostles, his Spirit descended upon the Apostles and Brethren as they were waiting at Jerusalem; and the rich men sold their possessions and gave part to the poor, and no man said that aught that he possessed was his own, for they had all things common (Acts 4. 32).

Now this community was suppressed by covetous, proud flesh, which was the powers that ruled the world. And the righteous Father suffered himself thus to be suppressed for a time, times and dividing of time, or for forty-two months, or for three days and an half, which are all but one and the same term of time. And the world is now come to the half day; and the Spirit of Christ, which is the Spirit of universal community and freedom, is risen, and is rising, and will rise higher and higher, till those pure waters of Shiloa, the well-springs of life and liberty to the whole creation, do overrun . . . those banks of bondage, curse, and slavery. * * *

Another voice that was heard was this: Israel shall neither take hire nor give hire.

And if so, then certainly none shall say, ‘This is my land; work for me and I’ll give you wages.’ For the earth is the Lord’s; that is man’s, who is lord of the creation, in every branch of mankind. For as divers members of our human bodies make but one body perfect, so every particular man is but a member or branch of mankind; and mankind, living in the light and obedience to Reason, the King of Righteousness, is thereby made a fit and complete lord of the creation. And the whole earth is this Lord’s man, subject to the Spirit, and not the inheritance of covetous, proud flesh that is selfish, and enmity to the Spirit. * * *

That which does encourage us to go on in this work is this. We find the streaming out of love in our hearts towards all, to enemies as well as friends. We would have none live in beggary, poverty, or sorrow, but that every one might enjoy the benefit of his creation. We have peace in our hearts, and quiet rejoicing in our work, and [are] filled with sweet content though we have but a dish of roots and bread for our food.

And we are assured that, in the strength of this Spirit that hath manifested himself to us, we shall not be startled, neither at prison nor death, while we are about his work. And we have been made to sit down and count what it may cost us in undertaking such a work. And we know the full sum, and are resolved to give all that we have to buy this pearl which we see in the field.

For by this work, we are assured, and reason makes it appear to others, that bondage shall be removed, tears wiped away, and all poor people by their righteous labours shall be relieved and freed from poverty and straits. For in this work of restoration there will be no beggar in Israel. For surely, if there was no beggar in literal Israel, there shall be no beggar in spiritual Israel, the antitype, much more. * * *

• From The Diggers’ Mirth (1650)a

• A hint of that Freedom which shall come,
• When the Father shall reign alone in his Son.
• • The Father he is God alone;
  • nothing beside him is.
  • All things are folded in that One;
  • by him all things subsist.
• • He is our light, our life, our peace,
  • whereby we our being have;
  • From him all things have their increase,
  • the tyrant and the slave.
• • And when the Father seeth it good,
  • and his set time is come,
  • He takes away the tyrant’s food,
  • and gives it to the Son.
• • Then Esau’s pottage shall be eat,
  • for which he sold his right;
  • The blessing Jacob shall obtain,
  • which Esau once did slight.
• • And Jacob he shall then arise
  • although he be but small,
  • Which Esau once did much despise,
  • and Esau down must fall.
• • For there must rise a root of Jess,
  • a righteous branch indeed;
  • Who setteth free him that’s opprest,
  • and Esau down must tread.
• • And Esau shall the blessing seek,
  • and with tears shall it crave;
  • Which he did sellb unto the meek,
  • which once he made a slave.
• • But sing, O Jacob, for thy time
  • of freedom now is come;
  • And thou thyself judge Esau,
  • the which hath done the wrong.
• • For to the Son the Father hath
  • all judgment given now;
  • And Esau shall be justly judg’d,
  • [for] which Jacob’s seed hath plow’d.
• • And thou that as a lord hast reign’d
  • over God’s heritage,
  • Thy part thou hast already play’d;
  • therefore come off the stage.
• • For when thou think’st thyself most safe
  • and riches thou hast got;
  • Then in the middest of thy peace,
  • torment shall be thy lot.
• • And of this, long time thou hast been told,
  • but much thou didst it slight;
  • Therefore, Esau, we must be bold
  • now for to claim our right.
• • For now[’s] the Father’s ’pointed time,
  • which he did fore-intend,
  • To set up Freedom, and pull down
  • the man which did offend:
• • The time, I say, it is now come,
  • in which the Lord will make
  • All tyrants servants to the Son,
  • and he the power will take.
• • This worldly strength wherewith thou didst
  • all times thyself repose,
  • Shall prove but as a broken reed,
  • for thou the field shalt lose.
• • For there shall rise a mighty Stone,
  • which without hands is cut;
  • Which shall thy Kingly powers break;
  • he shall be free from shot.
• • The first at^a which this Stone shall smite,
  • shall be the head of Gold;
  • A mortal wound he shall them give.
  • Now mind, thou hast been told.

APPENDIXa

[1] By William Everard, Gerrard Winstanley, John Taylor, and others. For full list see ‘Notes on Text.’

[1] Clarke MSS. contain a petition of the Diggers, and a letter from Winstanley to Fairfax, on the use of soldiers against the Diggers, late in 1649; also a Diggers’ Song. See Clarke Papers, ed. Firth, 2. 215-24.

[379. (a)]The True Levellers Standard Advanced: or the State of Community opened, and presented to the Sons of Men. By William Everard, Iohn Palmer, Iohn South, Iohn Courton, William Taylor, Christopher Clifford, Iohn Barker, Ferrard Winstanley, Richard Goodgroome, Thomas Starre, William Hoggrill, Robert Sawyer, Thomas Eder, Henry Bickerstaffe, Iohn Taylor, &c. Beginning to plant and manure the waste land upon George-Hill, in the Parish of Walton, in the County of Surrey. London, Printed in the year MDCXLIX [April 26, 1649]. Address ‘To all my fellow creatures that shall view these ensuing lines,’ signed John Taylor, April 20, 1649, omitted. Heading of main body of text, ‘A declaration to the powers of England and to all the Powers of the World . . .’ omitted.

[382. (a)]and;

[(b)]a lifter up.

[385. (a)]The Diggers Mirth, or, Certain Verses composed and fitted to tunes, for the delight and recreation of all those who dig, or own that work, in the commonwealth of England. * * * Set forth by those who were the original of that so righteous a work, and continue still successfull therein at Cobham in Surrey. London, Printed in the Year 1650 [April 4]. Pamphlet contains a second song; neither is that copied in Clarke MSS. and printed by Firth (Clarke Papers, 2.221);

[(b)]set.

[387. (a)] For principles on which documents in the Appendix are edited, see above, 179 (a).