This book reinterprets the Leveller authorships of John Lilburne, Richard Overton and William Walwyn, and foregrounds the role of ordinary people in petitioning and protest during an era of civil war and revolution. The Levellers sought to restructure the state in 1647-49 around popular consent and liberty for conscience, especially in their Agreement of the People. Their following was not a ‘movement’ but largely a political response of the sects that had emerged in London’s rapidly growing peripheral neighbourhoods and in other localities in the 1640s. This study argues that the Levellers did not emerge as a separate political faction before October 1647, that they did not succeed in establishing extensive political organisation, and that the troop revolt of spring 1649 was not really a Leveller phenomenon. Addressing the contested interpretations of the Levellers throughout, this book also introduces Leveller history to non-specialist readers.

The Levellers sought to restructure the state in 1647-9 around popular consent and liberty for conscience, especially in their Agreement of the People. Following the Levellers, Volume Two examines the later political efforts of Leveller spokesmen like John Lilburne, John Wildman, and Richard Overton, and their followers. Far from ending in the 1649 troop revolts, the Leveller impact continued in the Interregnum climacterics of 1653 and 1659-60, times of acute political and religious unsettlement. Indeed, Leveller ideas resurfaced in Restoration political and religious crises in 1678-83 and again in 1687-8 and flourished in populations that once followed the Levellers. Analysis of London, army, and county Levellers reveals connections to subsequent outbursts of unrest. Sectarian communities in London’s peripheral neighbourhoods and nearby counties sustained the Leveller ethos, and ordinary people like those who followed the Levellers remained active in petitioning and protest about political and religious liberties through the Glorious Revolution.

The Leveller movement of the 1640s campaigned for religious toleration and a radical remaking of politics in post-civil war England. This book, the first full-length study of the Levellers for fifty years, offers a fresh analysis of the originality and character of Leveller thought. Challenging received ideas about the Levellers as social contract theorists and Leveller thought as a mere radicalisation of parliamentarian thought, Foxley shows that the Levellers’ originality lay in their subtle and unexpected combination of different strands within parliamentarianism. The book takes full account of recent scholarship, and contributes to historical debates on the development of radical and republican politics in the civil war period, the nature of tolerationist thought, the significance of the Leveller movement and the extent of the Levellers’ influence in the ranks of the New Model Army.

A brilliant analysis of the transition in world economics, finance, and power as the era of globalization ends and gives way to new power centers and institutions. The world is at a turning point similar to the fall of communism. Then, many focused on the collapse itself, and failed to see that a bigger trend, globalization, was about to take hold. The benefits of globalization--through the freer flow of money, people, ideas, and trade--have been many. But rather than a world that is flat, what has emerged is one of jagged peaks and rough, deep valleys characterized by wealth inequality, indebtedness, political recession, and imbalances across the world's economies. These peaks and valleys are undergoing what Michael O'Sullivan calls "the levelling"--a major transition in world economics, finance, and power. What's next is a levelling-out of wealth between poor and rich countries, of power between nations and regions, of political accountability from elites to the people, and of institutional power away from central banks and defunct twentieth-century institutions such as the WTO and the IMF. O'Sullivan then moves to ways we can develop new, pragmatic solutions to such critical problems as political discontent, stunted economic growth, the productive functioning of finance, and political-economic structures that serve broader needs. The Levelling comes at a crucial time in the rise and fall of nations. It has special importance for the US as its place in the world undergoes radical change--the ebbing of influence, profound questions over its economic model, societal decay, and the turmoil of public life.

Political, literary, and cultural historians of the early modern Anglophone world have long characterized the crucial century between 1642 and 1742 as the period when absolutist theories of sovereignty yielded their dominance to shared models of governance and a burgeoning doctrine of unalienable, individual rights. Yet even the most cursory glance at the cultural record, reveals that individualism was largely a footnote to a conflict over the production of political and cultural authority that erupted around the middle of the seventeenth century between sovereignty and collectivity. Collective Understanding, Radicalism, and Literary History reaches back to the English civil wars (1642-46, 1648) when a distinctive and anti-authoritarian hermeneutic emerged from the dissident community known as the Levellers. Active between 1645 and 1653, the Levellers argued that a more just political order required that knowledge, previously structured by the epistemology of singularity upon which sovereignty had built its authority, be reorganized around the interpretive principles and practices of affiliation and collectivity. Collective Understanding contends that late Stuart and eighteenth-century literature played a central role in marginalizing the non-elite methods of interpretation and knowledge production that had emerged in the 1640s. While pamphlets and other readily available texts ridiculed members of the commonalty, it was the longer narrative arcs of drama and fiction that were uniquely able to foreground the collaborative methods civil war dissidents and the Levellers in particular had used to advance their opposition to sovereignty's epistemological paradigm. Writers such as William Davenant, Aphra Behn, Edward Sexby, Algernon Sidney, and Daniel Defoe repeatedly exposed these dissident methods as a profound and potentially catastrophic challenge to the political privileges of the ancien régime as well as its ancestral monopoly on the production of new knowledge.

A historian examines the evolution of dissenting thought and how it shaped the transformation of England from a rural to an urban, industrialized society. The foundations for the Industrial Revolution were in place from the late Middle Ages, when the early development of manufacturing processes and changes in the structure of rural communities began to provide opportunities for economic and social advancement. Successive waves of Huguenot migrants and the influence of Northern European religious ideology also played an important role in this process. The Civil Wars would provide a catalyst for the dissemination of new ideas and help shape the emergence of a new English Protestantism and divergent dissident sects. The persecution that followed strengthened the Nonconformist cause, and for the early Quakers it intensified their unity and resilience—qualities that would prove to be invaluable for business. The book proceeds to explore how in the years following the Restoration, Nonconformist ideas fueled enlightened thought, creating an environment for enterprise but also a desire for more radical change, how reformers seized on the plight of a working poor alienated by innovation and frustrated by false promises—and how the vision which was at first the spark for innovation would ignite revolution.

The gripping story of the Levellers, the radical movement at the heart of the English Revolution The Levellers, formed out of the explosive tumult of the 1640s and the battlefields of the Civil War, are central figures in the history of democracy. In this thrilling narrative, John Rees brings to life the men—including John Lilburne, Richard Overton and Thomas Rainsborough—and women who ensured victory and became an inspiration to republicans of many nations. From the raucous streets of London and the clattering printers’ workshops that stoked the uprising, to the rank and file of the New Model Army and the furious Putney debates where the Levellers argued with Oliver Cromwell for the future of English democracy, this story reasserts the revolutionary nature of the 1642–51 wars and the role of ordinary people in this pivotal moment in history. In particular Rees places the Levellers at the centre of the debates of 1647 when the nation was gripped by the question of what to do with the defeated Charles I. Without the Levellers and Agitators’ fortitude and well-organised opposition history may have avoided the regicide and missed its revolutionary moment. The legacy of the Levellers can be seen in the modern struggles for freedom and democracy across the world.

The Oxford History of Protestant Dissenting Traditions, Volume I traces the emergence of Anglophone Protestant Dissent in the post-Reformation era between the Act of Uniformity (1559) and the Act of Toleration (1689). It reassesses the relationship between establishment and Dissent, emphasising that Presbyterians and Congregationalists were serious contenders in the struggle for religious hegemony. Under Elizabeth I and the early Stuarts, separatists were few in number, and Dissent was largely contained within the Church of England, as nonconformists sought to reform the national Church from within. During the English Revolution (1640-60), Puritan reformers seized control of the state but splintered into rival factions with competing programmes of ecclesiastical reform. Only after the Restoration, following the ejection of two thousand Puritan clergy from the Church, did most Puritans become Dissenters, often with great reluctance. Dissent was not the inevitable terminus of Puritanism, but the contingent and unintended consequence of the Puritan drive for further reformation. The story of Dissent is thus bound up with the contest for the established Church, not simply a heroic tale of persecuted minorities contending for religious toleration. Nevertheless, in the half century after 1640, religious pluralism became a fact of English life, as denominations formed and toleration was widely advocated. The volume explores how Presbyterians, Congregationalists, Baptists, and Quakers began to forge distinct identities as the four major denominational traditions of English Dissent. It tracks the proliferation of Anglophone Protestant Dissent beyond England—in Wales, Scotland, Ireland, the Dutch Republic, New England, Pennsylvania, and the Caribbean. And it presents the latest research on the culture of Dissenting congregations, including their relations with the parish, their worship, preaching, gender relations, and lay experience.

This book explores the doctrine of the church among English Calvinistic Baptists between 1640 and 1660. It examines the emergence of Calvinistic Baptists against the background of the demise of the Episcopal Church of England, the establishment by Act of Parliament of the Westminster Assembly of Divines, and the attempted foundation of a Presbyterian Church of England. Ecclesiology was one of the most important doctrines under consideration in this phase of English history, and this book is a contribution to understanding alternative forms of ecclesiology outside of the mainstream National Church settlement. It argues that the development of Calvinistic Baptist ecclesiology was a natural development of one stream of Puritan theology, the tradition associated with Robert Brown, and the English separatist movement. This tradition was refined and made experimental in the work of Henry Jacob, who founded a congregation in London in 1616 from which Calvinistic Baptists emerged. Central to Jacob's ideology was the belief that a rightly ordered church acknowledged Christ as King over his people. The christological priority of early Calvinistic Baptist ecclesiology will constitute the primary contribution of this study to the investigation of dissenting theology in the period.