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THE POLITICAL USE OF THE BIBLE IN EARLY MODERN BRITAIN:
more and more to conform our hearts to a
willing and sincere obedience thereunto. 297
They also assert a Christian obligation toward advancing
a community-oriented good, a public work which
corresponds with the “Laws of Nature,” with
Christianity’s emphasis upon rendering service to
others, and of “Public Society and Government.” Their
foundation is a biblical theology of equality of
responsibility in service to others rendered within a
spirit of doing to others as you would have them do
unto you—the ‘golden rule’ of relationships reiterated by
Matthew in 7:12: “So in everything, do to others what
you would have them do to you, for this sums up the
Law and the Prophets.” This text supplied them, in part,
with a moral sense of duty towards one’s neighbour and
community which extended to the political good of the
commonwealth. The Levellers clearly considered
themselves Disciples of Christ who battled similar
“Powers and Principalities,” and endured comparable
contempt; they were simply attempting to mediate the
creation of a commonwealth for the sake of “Freedom
and good to the Nation.”
Since no man is born for himself only, but
obliged by the Laws of Nature (which reaches
all) of Christianity (which ingages us as
Christians), and of Publick Societie and
Government, to employ our endeavours for
the advancement of a communitive Happiness,
of equall concernment to others as our selves;
here have we (according to that measure of
understanding God hath dispensed unto us)
laboured with much weaknesse indeed, but
with integrity of heart, to produce out of the
Common Calamities, such a proportion of
Freedom and good to the Nation, as might
somewhat compensate its many grievances and
lasting sufferings: And although in doing
thereof we have hitherto reaped only
Reproach, and hatred for our good Will, and
been faine to wrestle with the violent passions
of Powers and Principalities; yet since it is
nothing so much as our Blessed Master and
his Followers suffered before us, and but what
at first we reckoned upon, we cannot be
thereby any whit dismayed in the performance
of our duties, supported inwardly by the
Innocency and evenness of our
Consciences. 298
The Levellers did not believe any substantive
constitutional alterations were accomplished despite the
transition from a “Monarchy . . . into a Republike.” The
same “Burdens, Grievances, and Bondages” continued
297
Ibid.
298
Ibid., 3.
because such changes were only “Notional, Nominall,
Circumstantiall.” They again emphasised “Common
Duty” as opposed to private introspection and private
devotion to “particular callings and employments”; such
an individualist approach is unsuitable for settling the
kingdom. They modelled this admonition by laying
down their lives for their neighbour on behalf of a cause
greater than their own personal pursuits. They
vindicated themselves against the notion that they
“would Levell all men’s estates,” that they disregarded
all “distinction of Orders and Dignities amongst men,”
that they were against “government,” but for “a Popular
confusion,” that they were “Agents for the King and
now for the Queen,” or “Atheists, Antiscripturists,
Jesuits and indeed anthing, that is hatefull and of evill
repute amongst men.” 299 It would not be too strained to
suggest they considered themselves true patriots of their
country, and their admonition the essence of
citizenship.
One of the first formal protestations of Leveller political
thought subsequent to their publication of Manifestation
was Walwyn’s wiles, or the manifestators manifested, . . .
declaring the subtle and crafty wiles, the atheistical,
blasphemous soul-murder principles and practices of Mr.
William Walwyn. . . (April 23, 1649). Though attributed
to John Price, the Dedicatory concludes with the
signatures of six Baptist and Independent Ministers.
Walwyn is specifically targeted for his apparent
secularism and supposed subversion of core Christian
doctrines; for attempting to “raze the very Foundation,
and lay his Ax at the very root of Religion,” which
includes dishonouring the “authority of the holy
Scriptures.” 300 Thomas Prince, one of Walwyn’s “fellow-
Sufferers,” fired back from the Tower on June 20 with
The silken independents snare broken. He referred to
himself and his captive colleagues as “reall-hearted
Christians” who were “scandalized and abused by men
that took upon them a meer form of godliness . . .
having no power thereof in their lives and conversations.”
Prince defines “Religion” as a lifestyle of expressions of
good works, and even equates such efforts with settling
“the Nation in Peace,” a practical characteristic or
working out of Christianity Leveller opponents seemed
to neglect, fail to embrace, or understand.
You follow the steps of your Fore-Fathers, who
made, as you do, great shows of Religion; the
former Factions in our dais did the same; so it
was in the dais of Christ and his Apostles, and
from age to age, men that would neither do
good, nor suffer others; we find it true by you:
299
Ibid., 3-4.
300
[John Price], Walwins Wiles: or The manifestators manifested viz.
Liev. Col. John Lilburn, Mr Will. Walwin, Mr Richard Overton, and
Mr Tho. Prince (London, April 23 1649), 7.
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