The Digger Movement in the Days of the Commonwealth: As Revealed in the Writings of Gerrard Winstanley, the Digger, Mystic and Rationalist, Communist and Social Reformer — John Shaqi
The Digger Movement in the Days of the Commonwealth: As Revealed in the Writings of Gerrard Winstanley, the Digger, Mystic and Rationalist, Communist and Social ReformerBerens, Lewis Henry
History
The Digger Movement in the Days of the Commonwealth: As Revealed in the Writings of Gerrard Winstanley, the Digger, Mystic and Rationalist, Communist and Social Reformer
Berens, Lewis Henry
Communism; Land use; Winstanley, Gerrard, 1609-
The religious issues of the great struggle, however, were by no means so
simple. Episcopacy, as it had existed, had few supporters in England
outside the ranks of the bishops. The Laudian coercion had not only
reawakened slumbering animosities and given renewed vigour to the
Puritan dislike of the forms and ceremonies of the Anglican Church, but
had served to fill men's minds with a healthy, vigorous, and deep-rooted
distrust of ecclesiastical government in any form. To any claims,
whether of kings or of bishops or of presbyters, to rule by Divine
right, the ear of the nation was temporarily closed. If Protestants of
all shades of opinions had learned to distrust Episcopacy, intellectual
men of all shades of religious beliefs, and of none, equally distrusted
Presbyterianism, and feared that the free play of intellectual life
would be as much endangered by the rule of the presbyters as by the
rule of the bishops. We should, however, do well to remember that at the
outbreak of the war most of the great Parliamentary leaders, including
Pym, Hampden, and even Cromwell, had no deep-rooted objection to
Episcopacy as a form of Church government, provided only that it was
controlled by Parliament, and allowed the fullest possible liberty of
conscience. They all shared Pym's expressed conviction that "the
greatest liberty of the kingdom is religion," and seemed to have
inclined toward the ideal of Chillingworth, a full liberty of thought
maintained within the unity of the Church. It was their necessity, not
their will, the necessity to gain the cordial co-operation of the
Scotch, that later compelled them to commit themselves to
Presbyterianism, of their profound distrust of which they gave repeated
proof. And it is worthy of special note that even in the time of their
greatest need the English Parliament, to use Gardiner's words,[31:1]
"was as disinclined as the Tudor kings had ever been to allow the
establishment in England of a Church system claiming to exist by Divine
right, or by any right whatever independent of the State."
Public-domain text, read in full here on John Shaqi.
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