By Perez Zagorin
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Extra info for A History of Political Thought in the English Revolution
I abandon all niceties and uselesse things,’ he said. ‘. my manner is . . to enquire what is the use : and if I find it not very materiali, I abandon i t .. 3 Accord ing to his friend, Dr. 4 In 1645, leaving his hitherto exclusive concern with liberty of con science, Walwyn came to the defence of the imprisoned John Lilbürnëf Lilburne’s claims, Walwyn said, are justified by reason itself, and do not require Magna Carta as a precedent. Besides, he told Lilbume, ‘Magna Carta hath been more precious in your esteeme than it deserveth.
M. Jones, M ysticism and democracy in the English commonwealth, Cam bridge, 1932. 12*Not even Satan’s power is distinct from God. It is a part of God, and is the ‘power of the spirit, which is pure reason. . that shews thee thy wickednesse . . 8 Reason, he affirms, is the father of all things, and governs the whole creation. 4 Jesus ‘is not a single person at a distance from you ; b u t. . 8 W ithina short time, Winstanley enlarged on theseconceptions. Neither the Father nor Jesus, he said, are confined to any particular place.
They required that Parliament be truly representative. And they extended the right of consent to every individual. They admitted no sovereignty anywhere, unless it was in every man’s conscience. They seriously accepted the possibility of any man refusing obedience to commands incompatible with his idea of reason or justice. This may appear anarchic, but to them it was the ultimate guarantee of liberty. But they clearly believed that a repre sentative non-sovereign Parliament, itself subject to the laws it enacted f or the people, and restrained by the safeguards of the Agreement, would 1 A manifestation, 7.
A History of Political Thought in the English Revolution by Perez Zagorin