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ROYALISTS, REPUBLICANS, FIFTH MONARCHISTS AND LEVELLERS
and consent. Their proposals were nothing less than
constitutions intended to perpetually limit civil
government. The question remains as to their
theological and scriptural import.
A close examination of Leveller writings reveals a rather
distinct political use of the Scriptures in comparison to
other sectarians, and accompanied by the language of
common law, the law of nature, and right reason. Their
Agreements do not contain explicit statements of political
theology, rendering them somewhat secular in
appearance, and possibly sourced in natural reason.
This has led some to assert that Leveller political ideas
were not animated by theology or religious doctrine.
Nevertheless, there is considerable scriptural thrust to
them, as is evidenced in their pre-constitutional tracts.
Their political theology was impacted by readings of
Matthew 7:12 and 25:34-35, James 1:22-27, Isaiah 1:17
and 58:6-7, and Psalm 82:4. From these texts they
promoted an individualised policy of seeking the social
welfare of the community and liberty of the
commonwealth—activities they equated with “true,”
“practical,” and “undefiled” religion, and part of the
“golden rule” of relationships, as well as a theology of
“works,” which the established church not only failed to
promote, but subverted. The Levellers were also
energised by the pursuit of a commonwealth devoid of a
tyrannous and despotic infrastructure for the purpose of
liberating individuals to fulfil their moral duties to their
neighbours, community, and country, and of freeing
churches to fulfil their duty of preaching “true religion.”
This first section targets the manner in which these very
relational scriptural passages inspired Leveller service to
their community and commonwealth, and situated in
the context of their counterarguments against
accusations of atheism and anti-scripturalism. Levellers
simply read the Scriptures differently from their
religious and theological opponents who assailed them
as being anti-religious. Walwyn’s response represents the
main focus given the considerable amount of attacks
directed against him in particular, and reveals not only
his own radical approach to political and religious
reform, but that of the Levellers generally. The
subsequent sections address the theology of their
discrete constitutional themes.
“Pure and Undefiled Religion”
James 1:22-27: Practical Christianity in
Service to Community and
Commonwealth
The Levellers found themselves continually arraigned as
atheists who denounced the validity of the Scriptures as
the divinely revealed word of God. Nevertheless, their
numerous writings do not suggest they are irreligious
secularists; rather, they read the Scriptures, and
especially the New Testament, differently from their
opponents, leading them to assert a view of religion
which prohibited civil government from establishing
and promoting it.
The Levellers consistently described Christianity as a
practical, active, duty-oriented religion, and prioritised
the application of the ‘golden rule’ of relationships to
the individual, the community, and the commonwealth.
They countered accusations of atheism by charging their
opponents with practicing an empty, immoral, and
superstitious faith devoid of good works and active
service towards their country and countrymen. The
Leveller’s Manifestation of April 16, 1649, submitted to
the public by Lilburne, Overton, Walwyn, and Prince
while they were imprisoned in the Tower, and
immediately prior to their last Agreement, was intended
to steward their own reputation, and poignantly
confront, among various charges, atheism.
Whereas its said we are Atheists and
Antiscripturists, we professe that we beleeve
there is one eternall and omnipotent God, the
Author and Preserver of all things in the
world. To whose will and directions, written
first in our hearts, and afterwards in his
blessed Word, we ought to square our actions
and conversations. 296
The writers clearly state that God’s “will and direction”
(not law) was “written first in our hearts” and
“afterwards in his blessed Word,” implying that the law
of nature and God’s divine word are complementary
and co-equal. They also contrast the nature of true and
practical religion with “formall and Ceremonial”
religion, indicating their reliance on the New Testament
Gospel.
And though we are not so strict upon the
formall and Ceremonial part of his Service,
the method, manner, and personall injunction
being not so clearly made out unto us, nor the
necessary requisites which his Officers and
Ministers ought to be furnished withall as yet
appearing to us in any that pretend thereunto:
yet for the manifestation of Gods love in
Christ, it is cleerly assented unto by us; and
the practicall and most reall part of Religion is
as readily submitted unto by us, as being, in
our apprehensions, the most eminent and the
most excellent in the world, and as proceeding
from no other but that God who is Goodness
it self: and we humbly desire his Majesty daily
296 A manifestation from Lieutenant Col. John Lilburn, Mr. William
Walwyn, Mr. Thomas Prince, and Mr. Richard Overton, (now prisioners
in the Tovver of London) and others, commonly (though unjustly) styled
Levellers (London, April 14, 1649), 6.
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