Gerrard Winstanley & The Diggers

Digging for Equality: The Rise of the Diggers Movement

April 1st 1649, England witnessed the birth of a radical movement. Led by Gerrard Winstanley, a farmer with a fiery pen, a small group of individuals set out to challenge the status quo. Their actions on St. George’s Hill in Surrey would spark the Diggers movement, a unique experiment in social justice that continues to resonate today.

Winstanley, a man of faith with unconventional beliefs, rejected the traditional view of a distant God. He saw the divine spark within each person, a powerful idea that fueled his vision of a more egalitarian society. His pamphlets, scathing critiques of the existing social order, laid the groundwork for the Diggers’ revolutionary approach.

Driven by these ideals, the Diggers embarked on a bold act of defiance. They occupied common land and began cultivating it collectively, rejecting the notion of private ownership. Their actions embodied a philosophy that championed direct action, communal living, and dismantling oppressive hierarchies.

Winstanley, a firebrand Protestant, wasn’t just tilling the soil – he was uprooting conventional beliefs. His pamphlets challenged the idea of a distant God, arguing for a divine spark residing within each person. He saw the Earth as a common bounty, not a resource to be hoarded by the privileged few. Inspired by these ideals, the Diggers embraced a revolutionary vision: a society free from hierarchy, where property belonged to all, and direct action paved the way for a more equitable future.

In 1630, a 21 year old textile trader moved to London. He did well at first, but as a result of the abuse of power by both the King and Parliament and then the outbreak of the English Civil War which started twelve years later, he saw his business ruined and in 1643 he became bankrupt.

His father-in-law helped him move to Cobham in Surrey, where he initially worked as a cowherd.

However, by the time of the defeat of the Royalist side and King Charles’s execution in early 1649, he and a group of others in a similar situation had got together to represent the voice of the common people, and especially that of the propertyless poor.

The man’s name was Gerrard Winstanley.

He soon became the key spokesperson of the group which the people living at the time referred to as ‘THE DIGGERS’, they were also known as the ‘True Levellers’ as distinct from another group led by John Lilburne, Richard Overton and William Walwyn known as ‘The Levellers’. A fundamental difference in the two came from The Levellers who while seeking equality before the law, and an extension of the right to vote for most men did not support the abolition of private property and common ownership of the land.

The Diggers also advocated absolute human equality including equality between men and women which in the 1600s was a very radical idea indeed.

The Diggers ‘nickname’ came from their belief that the land should be available to every person to dig and sow, so that everyone, rich or poor, could live, grow and eat by the sweat of their own brows, as according to them “The earth was made to be a common treasury for all.”

WHAT DID THE DIGGERS DO?

Instead of simply voicing their opinion through the books and other papers Gerrard Winstanley wrote, he and The Diggers, who consisted of mainly poor families that had no land of their own (as land was only owned by the rich) decided to take direct action by taking over common land that belonged to no one, and which was not in use, and started to farm it, so as to allow everyone who worked the land to eat.

At first, this went well, but unsurprisingly the ideas of The Diggers were considered extremely dangerous by those with a vested interest in the preservation of privilege, property and power.

Gerrard Winstanley stands out from a century remarkable for its development in political thought as one of the most fecund and original of political writers. An acute and penetrating social critic with a passionate sense of justice, he worked out a collectivist theory which strikingly anticipates nineteenth- and twentieth-century socialism. He was the first modern European thinker to write in the vernacular advocating a communist society, and to call upon ordinary people to realise it. Winstanley published a number of pamphlets on the colony’s behalf, among them including a declaration from the poor oppressed people of England:

The Diggers were a small group who preached and attempted to practise a primitive communism, based on the claim that the land belonged to the whole people of England. This claim was supported by the interesting historical argument that William the Conqueror had “turned the English out of their birthrights; and compelled them for necessity to be servants to him and to his Norman soldiers”. The civil war was thus regarded as the reconquest of England by the English people. In the theological language of the time, Winstanley urged that this political reconquest needed a social revolution to complete it and that otherwise, the essential quality of monarchy remained. (Source ) Peter Ackroyd, The Civil War (2014)

In April 1649 some Diggers came to St George’s Hill, near Weybridge in Surrey, where they proceeded to dig and sow seed in the common land. One of them, William Everard, proclaimed that he had been commanded in a vision to dig and plough the land. They believed in a form of agrarian communism by which the English were exhorted finally to free themselves from “the Norman yoke” of landlords and owners of estates before “making the earth a common treasury for all”.

On the 1st of June 1649, Gerrard Winstanley published A Declaration from the Poor Oppressed People of England, which was signed by 44 people. It stated that while waiting for their first crop yields, they proposed to sell wood from the commons in order to buy food, ploughs, carts, and corn. No threat would be made to private property, but “the promises of reformation and liberation made from the solemn league and covenant through to the abolition of the monarchy and the House of Lords must be honoured”. 

Instructions were given for the Diggers to be beaten up and for their houses, crops and tools to be destroyed. These tactics were successful and within a year all the Digger communities in England had been wiped out. A number of Diggers were indicted at the Surrey quarter sessions and five were imprisoned for just over a month in the White Lion prison in Southwark.

Despite the hostility, Winstanley’s experiment continued and in January 1650 “having put my arm as far as my strength will go to advance righteousness: I have writ, I have acted, I have peace: and now I must wait to see the spirit do his own work in the hearts of others, and whether England shall be the first land, or some other, wherein truth shall sit down in triumph.”

On 19th April 1650, a group of local landowners, including John Platt, Thomas Sutton, William Starr and William Davy, with several hired men, destroyed the Digger community in Cobham: “They set fire to six houses, and burned them down, and burned likewise some of the household stuff… not pitying the cries of many little children, and their frightened mothers…. they kicked a poor man’s wife so that she miscarried her child.” Winstanley returned to farming his own land. 

Winstanley’s best-known work, The Law of Freedom, was published in February 1652 after twenty months of silence following the collapse of the digging experiments.

Marxist writers in the 19th century such as Eduard Bernstein and Karl Kautsky have claimed that in this pamphlet Winstanley had provided a complete framework for a socialist order. John F. Harrison, the author of The Common People (1984) has pointed out: “Winstanley has an honoured place in the pantheon of the Left as a pioneer communist. In the history of the common people, he is also representative of that other minority tradition of popular religious radicalism, which, although it reached a crescendo during the Interregnum, had existed since the Middle Ages and was to continue into modern times. Totally opposed to the established church and also separate from (yet at times overlapping) orthodox puritanism, was a third culture which was lower-class and heretical. At its centre was a belief in the direct relationship between God and man, without the need of any institution or formal rites. Emphasis was on an inner spiritual experience and obedience to the voice of God within each man and woman.”

In about 1555 Winstanley became active in the Society of Friends (Quakers), a religious group established by George Fox. It was later claimed by Thomas Tenison, that Winstanley was the true originator of the principles of Quakerism.

Historically GERRARD WINSTANLEY and THE DIGGERS movement was, and is, one of the most important parts of the English ‘Revolution’ of 1649.

This is recognised globally with GERRARD WINSTANLEY amongst those listed on a monument dedicated to ‘The great Socialist thinkers’ in Moscow, Russia.

Digger pamphlet by Gerrard Winstanley

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A
DECLARATION
FROM THE
Poor oppressed People
OF
ENGLAND,
DIRECTED
To all that call themselves, or are called

Lords of Manors,

through this NATION;
That have begun to cut, or that through
fear and covetousness, do intend to cut down
the Woods and Trees that grow upon the
Commons and Waste Land.

Printed in the Yeer, 1649.

We whose names are subscribed, do in the name of all the poor oppressed people in England, declare unto you, that call your selves lords of Manors, and Lords of the Land, That in regard the King of Righteousness, our Maker, hath inlightened our hearts so far, as to see, That the earth was not made purposely for you, to be Lords of it, and we to be your Slaves, Servants, and Beggers; but it was made to be a common Livelihood to all, without respect of persons: And that your buying and selling of Land, and the Fruits of it, one to another, is The cursed thing, and was brought in by War; which hath, and still does establish murder, and theft, In the hands of some branches of Mankinde over others, which is the greatest outward burden, and unrighteous power, that the Creation groans under: For the power of inclosing Land, and owning Propriety, was brought into the Creation by your Ancestors by the Sword; which first did murther their fellow Creatures, Men, and after plunder or steal away their Land, and left this Land successively to you, their Children. And therefore, though you did not kill or theeve, yet you hold that cursed thing in your hand, by the power of the Sword; and so you justifie the wicked deeds of your Fathers; and that sin of your Fathers, shall be visited upon the Head of you, and your Children, to the third and fourth Generation, and longer too, till your bloody and theeving power be rooted out of the Land.

And further, in regard the King of Righteousness hath made us sensible of our burthens, and the cryes and groanings of our hearts are come before him: We take it as a testimony of love from him, That our hearts begin to be freed from slavish fear of men, such as you are; and that we find Resolutions in us, grounded upon the inward law of Love, one towards another, To Dig and Plough up the Commons, and waste Lands through England; and that our conversation shall be so unblameable, That your Laws shall not reach to oppress us any longer, unless you by your Laws will shed the innocent blood that runs in our veins.

For though you and your Ancestors got your Propriety by murther and theft, and you keep it by the same power from us, that have an equal right to the Land with you, by the righteous Law of Creation, yet we shall have no occasion of quarrelling (as you do) about that disturbing devil, called Particular propriety: For the Earth, with all her Fruits of Corn, Cattle, and such like, was made to be a common Store-house of Livelihood to all Mankinde, friend, and foe, without exception.

And to prevent your scrupulous Objections, know this, That we Must neither buy nor sell; Money must not any longer (after our work of the Earths community is advanced) be the great god, that hedges in some, and hedges out others; for Money is but part of the Earth: And surely, the Righteous Creator, who is King, did never ordain, That unless some of Mankinde, do bring that Mineral (Silver and Gold) in their hands, to others of their own kinde, that they should neither be fed, nor be clothed; no surely, For this was the project of Tyrant-flesh (which Land-lords are branches of) to set his Image upon Money. And they make this unrighteous Law, That none should buy or sell, eat, or be clothed, or have any comfortable Livelihood among men, unless they did bring his Image stamped upon Gold or Silver in their hands.

And whereas the Scriptures speak, That the mark of the Beast is 666, the number of a man; and that those that do not bring that mark in their hands, or in their foreheads, they should neither buy nor sell, Revel. 13.16. And seeing the numbering Letters round about the English money make 666, which is the number of that Kingly Power and Glory, (called a Man) And seeing the age of the Creation is now come to the Image of the Beast, or Half day. And seeing 666 is his mark, we expect this to be the last Tyrannical power that shall raign; and that people shall live freely in the enioyment of the Earth, without bringing the mark of the Beast in their hands, or in their promise; and that they shall buy Wine and Milk, without Money, or without price, as Isiah speaks.

For after our work of the Earthly community is advanced, we must make use of Gold and Silver, as we do of other metals, but not to buy and sell withal; for buying and selling is the great cheat, that robs and steals the Earth one from another: It is that which makes some Lords, others Beggers, some Rulers, others to be ruled; and makes great Murderers and Theeves to be imprisoners, and hangers of little ones, or of sincere-hearted men.

And while we are made to labor the Earth together, with one consent and willing minde; and while we are made free, that every one, friend and foe, shall enjoy the benefit of their Creation, that is, To have food and rayment from the Earth, their Mother; and every one subiect to give accompt of his thoughts, words, and actions to none, but to the one onely righteous Judg, and Prince of Peace; the Spirit of Righteousness that dwells, and that is now rising up to rule in every Creature, and in the whole Globe. We say, while we are made to hinder no man of his Priviledges given him in his Creation, equal to one, as to another; what Law then can you make, to take hold upon us, but Laws of Oppression and Tyranny, that shall enslave or spill the blood of the Innocent? And so your Selves, your Judges, Lawyers, and Justices, shall be found to be the greatest Transgressors, in, and over Mankinde.

But to draw neerer to declare our meaning, what we would have, and what we shall endevor to the uttermost to obtain, as moderate and righteous Reason directs us; seeing we are made to see our Privileages, given us in our Creation, which have hitherto been denied to us, and our Fathers, since the power of the Sword began to rule, And the secrets of the Creation have been locked up under the traditional, Parrat-like speaking, from the Universities, and Colledges for Scolars, And since the power of the murdering, and theeving Sword, formerly, as well as now of late yeers, hath set up a Govenment, and maintains that Government; for what are prisons, and putting others to death, but the power of the Sword to enforce people to that Government which was got by Conquest and Sword, and cannot stand of it self, but by the same murdering power? That Government that is got over people by the Sword and kept by the Sword, is not set up by the King of Righteousness to be his Law, but by Covetousness, the great god of the world; who hath been permitted to raign for a time, times, and dividing of time and his government draws to the period of the last term of his allotted time; and then the Nations shall see the glory of that Government that shall rule in Righteousness, without either Sword or Spear,

And seeing further, the power of Righteousness in our hearts, seeking the livelihood of others as well as our selves, hath drawn forth our bodies to begin to dig, and plough, in the Commons and waste Land, for the reasons already declared,

And seeing and finding ourselves poor, wanting Food to feed upon, while we labor the Earth to cast in seed, and to wait till the first crop comes up; and wanting Ploughs, Carts, Corn, and such materials to plant the Commons withal, we are willing to declare our condition to you, and to all, that have the Treasury of the Earth, locked up in your Bags, Chests, and Barns, and will offer up nothing to this publike Treasury; but will rather see your fellow Creatures starve for want of Bread, that have an equal right to it with your selves, by the Law of Creation: But this by the way we onely declare to you, and to all that follow the subtle art of buying and selling the Earth with her Fruits, meerly to get the Treasury thereof into their hands, to lock it up from them, to whom it belongs; that so, such covetous, proud, unrighteous, selfish flesh, may be left without excuse in the day of Judgment.

And therefore, the main thing we aym at, and for which we declare our Resolutions to go forth, and act, is this, To lay hold upon, and as we stand in need, to cut and fell, and make the best advantage we can of the Woods and Trees, that grow upon the Commons, To be a stock for our selves, and our poor Brethren, through the land of England, to plant the Commons withal; and to provide us bread to eat, till the Fruit of our labors in the Earth bring forth increase; and we shall meddle with none of your Proprieties (but what is called Commonage) till the Spirit in you, make you cast up your Lands and Goods, which were got, and still is kept in your hands by murder, and theft; and then we shall take it from the Spirit, that hath conquered you, and not from our Swords, which is an abominable, and unrighteous power, and a destroyer of the Creation: But the Son of man comes not to destroy, but to save.

And we are moved to send forth this Declaration abroad, to give notice to every one whom it concerns, in regard we hear and see, that some of you, that have been Lords of Manors, do cause the Trees and Woods that grow upon the Commons, which you pretend a Royalty unto, to be cut down and sold, for your own private use, Thereby the Common Land, which your own mouths doe say belongs to the poor, is impoverished, and the poor oppressed people robbed of their Rights, while you give them cheating words, by telling some of our poor oppressed Brethren, That those of us that have begun to Dig and Plough up the Commons, will hinder the poor; and so blinde their eyes, that they see not their Priviledge, while you, and the rich Free-holders make the most profit of the Commons, by your over-stocking of them with Sheep and Cattle; and the poor that have the name to own the Commons, have the least share therein; nay, they are checked by you, if they cut Wood, Heath, Turf, or Furseys, in places about the Common, where you disallow.

Therefore we are resolved to be cheated no longer, nor be held under the slavish fear of you no longer, seing the Earth was made for us, as well as for you. And if the Common Land belongs to us who are the poor oppressed, surely the woods that grow upon the Commons belong to us likewise: therefore we are resolved to try the uttermost in the light of reason, to know whether we shall be free men, or slaves. If we lie still, and let you steale away our Birthrights, we perish; and if we Petition we perish also, though we have paid taxes, given free quarter, and ventured our lives to preserve the Nations freedom as much as you, and therefore by the law of contract with you, freedom in the land is our portion as well as yours, equal with you: And if we strive for freedom, and your murdering, governing Laws destroy us, we can but perish.

Therefore we require, and we resolve to take both Common Land, and Common woods to be a livelihood for us, and look upon you as equal with us, not above us, knowing very well, that England the land of our Nativity, is to be a common Treasury of livelihood to all, without respect of persons.

So then, we declare unto you, that do intend to cut our Common Woods and Trees, that you shall not do it; unlesse it be for a stock for us, as aforesaid, and we to know of it, by a publick declaration abroad, that the poor oppressed, that live thereabouts, may take it, and employ it, for their publike use, therefore take notice we have demanded it in the name of the Commons of England, and of all the Nations of the world, it being the righteous freedom of the Creation.

Likewise we declare to you that have begun to cut down our Common Woods and Trees, and to fell and carry away the same for your private use, that you shall forbear, and go no farther, hoping, that none that are friends to the Commonwealth of England, will endeavour to buy any of those Common Trees and Woods of any of those Lords of Mannors, so called, who have, by the murdering and cheating law of the sword, stoln the Land from younger brothers, who have by the law of Creation, a standing portion in the Land, as well, and equall with others. Therefore we hope all Wood-mongers will disown all such private merchandise, as being a robbing of the poor oppressed, and take notice, that they have been told our resolution: But if any of you that are Wood-mongers, will buy it of the poor, and for their use, to stock the Commons, from such as may be appointed by us to sell it, you shall have it quietly, without diminution; but if you will slight us in this thing, blame us not, if we make stop of the Carts you send and convert the Woods to our own use, as need requires, it being our own, equal with him that calls himself the Lord of the Mannor, and not his peculiar right, shutting us out, but he shall share with us as a fellow-creature.

For we say our purpose is, to take those Common Woods to sell them, now at first, to be a stock for our selves, and our children after us, to plant and manure the Common land withall; for we shall endeavour by our righteous acting not to leave the earth any longer intangled unto our children, by self-seeking proprietors; But to leave it a free store-house, and common treasury to all, without respect of persons; And this we count is our dutie, to endeavour to the uttermost, every man in his place (according to the nationall Covenant which the Parliament set forth) a Reformation to preserve the peoples liberties, one as well as another: As well those as have paid taxes, and given free quarter, as those that have either born the sword, or taken our moneys to dispose of them for publike use: for if the Reformation must be according to the word of God, then every one is to have the benefit and freedom of his creation, without respect of persons; we count this our duty, we say, to endeavour to the uttermost, and so shall leave those that rise up to oppose us without excuse, in their day of Judgment; and our precious blood, we hope, shall not be dear to us, to be willingly laid down at the door of a prison, or foot of a gallows, to justifie this righteous cause; if those that have taken our money from us, and promised to give us freedom for it, should turn Tyrants against us: for we must not fight, but suffer.

And further, we intend, that not one, two, or a few men of us shall sell or exchange the said woods, but it shall be known publikly in Print or writing to all, how much every such, and such parcell of wood is sold for, and how it is laid out, either in victualls, corn, ploughs, or other materials necessary.

And we hope we may not doubt (at least we expect) that they that are called the great Councel and powers of England, who so often have declared themselves, by promises and Covenants, and confirmed them by multitude of fasting daies, and devout Protestations, to make England a free people, upon condition they would pay moneys, and adventure their lives against the successor of the Norman Conqueror; under whose oppressing power England was enslaved; And we look upon that freedom promised to be the inheritance of all, without respect of persons; And this cannot be, unless the Land of England be freely set at liberty from proprietors, and become a common Treasury to all her children, as every portion of the Land of Canaan was the Common livelihood of such and such a Tribe, and of every member in that Tribe, without exception, neither hedging in any, nor hedging out.

We say we hope we need not doubt of their sincerity to us herein, and that they will not gainsay our determinate course; howsoever, their actions will prove to the view of all, either their sinceritie, or hypocrisie: We know what we speak is our priviledge, and our cause is righteous, and if they doubt of it, let them but send a childe for us to come before them, and we shall make it manifest four wayes.

First, by the National Covenant, which yet stands in force to bind Parliament and people to be faithful and sincere, before the Lord God Almighty, wherein every one in his several place hath covenanted to preserve and seek the liberty each of other, without respect of persons.

Secondly, by the late Victory over King Charls, we do claime this our pnviledge, to be quietly given us, out of the hands of Tyrant-Government, as our bargain and contract with them; for the Parliament promised, if we would pay taxes, and give free quarter, and adventure our lives against Charls and his party, whom they called the Common enemy, they would make us a free people; These three being all done by us, as well as by themselves, we claim this our bargain, by the law of contract from them, to be a free people with them, and to have an equall priviledge of Common livelihood with them, they being chosen by us, but for a peculiar worke, and for an appointed time, from among us, not to be our oppressing Lords, but servants to succour us. But these two are our weakest proofs. And yet by them (in the light of reason and equity that dwells in mens hearts) we shall with ease cast down, all those former enslaving Norman reiterated laws, in every Kings raigne since the Conquest, which are as thornes in our eyes, and pricks in our sides, and which are called the Ancient Government of England.

Thirdly we shall prove that we have a free right to the land of England, being born therein as well as elder brothers, and that it is our equal right with them, and they with us, to have a comfortable livlihood in the earth, without owning any of our own kinde, to be either Lords, or Land-Lords over us: And this we shall prove by plain Text of Scripture, without exposition upon them, which the Scholars and great ones generally say, is their rule to walk by.

Fourthly, we shall prove it by the Righteous Law of our Creation, That mankinde in all his branches, is the Lord of the Earth and ought not to be in subjection to any of his own kinde without him, but to live in the light of the law of righteousness, and peace established in his heart.

And thus in love we have declared the purpose of our hearts plainly, without flatterie, expecting love, and the same sincerity from you, without grumbling or quarreling, being Creatures of your own Image and mould, intending no other matter herein, but to observe the Law of righteous action, endeavouring to shut out of the Creation, the cursed thing, called Particular Propriety, which is the cause of all wars, bloud-shed, theft, and enslaving Laws, that hold the people under miserie.

Signed for and in behalf of all the poor oppressed people of England, and the whole world.

Gerrard Winstanley John Coulton John Palmer Thomas Star Samuel Webb John Hayman Thomas Edcer William Hogrill Daniel Weeden Richard Wheeler Nathaniel Yates William Clifford John Harrison Thomas Hayden James Hall

James Manley Thomas Barnard John South Robert Sayer Christopher Clifford John Beechee William Coomes Christopher Boncher Richard Taylor Urian Worthington Nathaniel Holcombe Giles Childe, senior John Webb Thomas Yarwel William Bonnington

John Ash Ralph Ayer John Pra John Wilkinson Anthony Spire Thomas East Allen Brown Edward Parret Richard Gray John Mordy John Bachilor William Childe William Hatham Edward Wicher William Tench.

FINIS.

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Extracts from:

Wigan Diggers’ Festival

Spartacus Educational

The Diggers’ defeat was inevitable – earthly law favours entrenched privilege. But Winstanley’s ideals, for a fleeting time made real at Cobham, still call to us from a slumbering radical imagination. In these unjust days of automaton consumerism, the Diggers’ cause of economic fairness for all remains a dream worth rekindling. For under tarnished gilding, their righteous indictment of greed’s rule haunts us still.

Each year, since its inception in 1975, Levellers’ Day has become a cherished tradition in the idyllic Oxfordshire town of Burford. This annual gathering serves as a poignant commemoration, paying homage to the indomitable spirit of the three Levellers who were executed there. As the town comes alive on the Saturday closest to 17th May, a vibrant tapestry of history, remembrance, and celebration unfolds.

Levellers’ Day embraces a different theme with each passing year, encapsulating the diverse struggles and triumphs that have shaped our collective pursuit of freedom and justice. In the morning, esteemed speakers are invited to share their insights and reflections on the chosen theme, igniting the minds and hearts of all who gather to listen. The echoes of the Levellers’ ideals reverberate through the hallowed grounds, inspiring and empowering generations to come.

Following the morning’s intellectual feast, a spirited procession weaves its way through the streets of Burford, symbolizing the unity and resilience of those who stand against oppression. It is a procession that not only honours the memory of the Levellers but also reaffirms our commitment to upholding the democratic principles they so valiantly fought for.

As the sun reaches its zenith, the festivities shift to the garden of Warwick Hall, adjacent to the church. There, amid the joyous melodies of music and the infectious laughter of camaraderie, the spirit of Levellers’ Day truly comes alive. It is a time for celebration, for forging new connections, and for nurturing the flames of solidarity that burn within us all.

An enduring symbol of this commemoration is the plaque unveiled on the church wall in 1979 by the venerable Tony Benn, a cherished figure in the annals of progressive politics. This plaque serves as a tangible reminder of the sacrifices made by those who dared to challenge the status quo, inspiring us to persist in the pursuit of a more equitable and inclusive society.

Levellers Day stands as a testament to the power of remembrance, the resilience of the human spirit, and the unwavering belief in the inherent worth and dignity of every individual. It is a day when the past intertwines with the present, creating a tapestry of resilience, resistance, and hope.

In documenting this cherished tradition, we embark on a journey that transcends time, weaving together the threads of history, memory, and activism. It is our duty to ensure that the spirit of the Levellers, their unwavering commitment to democracy and justice, continues to inspire and guide us as we navigate the challenges of our own time.

During the English Civil War of 1642–1651, the overthrow of the King saw the need for a peace agreement that could be used as a constitution for the new-look England.

This proposal, known as the Agreement of the People, came from the Levellers. The agreement proposed among other things freedom of worship, equality for all men under the law, the right to vote for all men aged 21 and over, except servants, beggars or Royalists and the abolition of the death penalty except for murder. The agreement itself was a large vellum document – a kind of fine calfskin parchment – probably paraded through London. It was eventually set aside because of the execution of the King. Nearly all its points would eventually be achieved, but not for nearly 300 years.

This document was not taken lightly.

The Last Stand of the Levellers

In May 1649, approximately 400 troops, all fervent supporters of the Levellers’ ideals and led by Captain William Thompson, assembled in Banbury and embarked on a march towards Salisbury. Despite the presence of a mediator, on the 13th of May, Cromwell launched a sudden assault, resulting in the death of numerous Leveller mutineers. This event, later known as the Banbury Mutiny, marked the decisive blow to the Leveller movement and its influence within the New Model Army.

On 17 May 1649, three soldiers were executed on Oliver Cromwell’s orders in Burford churchyard, Oxfordshire, England. They were the leaders of 400 men who belonged to the Levellers.

Cromwell now assumed a central role in shaping the course of the remaining English Civil War.

The old feudal class and the new merchant capitalists were rapidly patching up their quarrels and compromise was firmly consolidated with the re-establishment of a new monarchy. In this way the ruling class erected a durable barrier against any further social revolution which lasted until our own times.

Despite the Banbury Mutiny and their subsequent defeat, the Levellers’ legacy lives on, commemorated each year on Levellers’ Day in Burford.

An
Agreement
Of The
Free People of England.

Tendered as a Peace-Offering to this distressed Nation.
By
Lieutenant Colonel John Lilburne, Master William Walwyn, Master
Thomas Prince, and Master Richard Overton, Prisoners in the
Tower of London, May the 1. 1649.

Matth. 5, verse 9.
Blessed are the Peace-makers for they shall be called the children of God.

A Preparative to all sorts of people:

If afflictions make men wise, and wisdom direct to happinesse, then certainly this Nation is not far from such a degree thereof, as may compare if not far exceed, any part of the world: having for some yeare’s by-past, drunk deep of the Cup of misery and sorrow. We blesse God our consciences are cleer from adding affliction to affliction, having ever laboured from the beginning, of our publick distractions, to compose and reconcile them: & should esteem it the Crown of all our temporal felicity that yet we might be instrumentall in procuring the peace and prosperity of this Common-wealth the land of our Nativity.

And therefore according to our promise in our late manifestation of the 14 of April 1640. (being persuaded of the necessitie and justnesse thereof) as a Peace-Offering to the Free people of this Nation, we tender this ensuing Agreement, not knowing any more effectuall means to put a finall period to all our feares and troubles.

It is a way of settlement, though at first much startled at by some in high authority; yet according to the nature of truth, it hath made its own way into the understanding, and taken root in most mens hearts and affections, so that we have reall ground to hope (what ever shall become of us) that our earnest desires and indeavours for good to the people will not altogether be null and frustrate.

The life of all things is in the right use and application, which is not our worke only, but every mans concience must look to it selfe, and not dreame out more seasons and opportunities. And this we trust will satisfie all ingenuous people that we are not such wilde, irrationall, dangerous Creatures as we have been aspersed to be; This agreement being the ultimate end and full scope of all our desires and intentions concerning the Government of this Nation, and wherein we shall absolutely rest satisfied and acquiesce; nor did we ever give just cause for any to beleeve worse of us by any thing either said or done by us, and which would not in the least be doubted, but that men consider not the interest of those that have so unchristian-like made bold with our good names; but we must bear with men of such interests as are opposite to any part of this Agreement, when neither our Saviour nor his Apostles innocency could stop such mens mouthes whose interests their doctrines and practises did extirpate: And therefore if friends at least would but consider what interests men relate to, whilst they are telling or whispering their aspersions against us, they would find the reason and save us a great deale of labour in clearing our selves, it being a remarkable signe of an ill cause when aspersions supply the place of Arguments.

We blesse God that he hath given us time and hearts to bring it to this issue, what further he hath for us to do is yet only knowne to his wisdom, to whose will and pleasure we shall willingly submit; we have if we look with the eyes of frailty, enemies like the sons of Anak, but if with the eyes of faith and confidence in a righteous God and a just cause, we see more with us then against us,

From our causelesse captivity in the Tower of London, May 1 1640.

John Lilburn. William Walwyn. Thomas Prince. Richani Overton.

The Agreement it selfe thus followeth.

After the long and tedious prosecution of a most unnaturall cruell, homebred war, occasioned by divisions and distempers amongst our selves, and those distempers arising from the uncertaintie of our Government, and the exercise of un-limited or Arbitrary power, by such as have been trusted with supreme and subordinate Authority, whereby multitudes of grevances and intolerable oppressions have been brought upon us. And finding after eight yeares experience and expectation all indeavours hitherto used, or remedies hitherto applyed, to have encreased rather than diminished our distractions, and that if not speedily prevented our falling againe into factions and divisions; will not only deprive us of the benefit of all those wonderful Victories God hath vouchsafed against such as fought our bondage, but expose us first to poverty and misery, and then to be destroyed by forraigne enemies.

And being earnestly desirous to make a right use of that opportunity God hath given us to make this Nation Free and Happy, to reconcile our differences, and beget a perfect amitie and friendship once more amongst us, that we may stand clear in our consciences before Almighty God, as unbyassed by any corrupt Interest or particular advantages, and manifest to all the world that our indeavours have not proceeded from malice to the persons of any, or enmity against opinions; but in reference to the peace and prosperity of the Common-wealth, and for prevention of like distractions, and removall of all grievances; We the free People of England, to whom God hath given hearts, means and opportunity to effect the same, do with submission to his wisdom, in his name, and desiring the equity thereof may be to his praise and glory; Agree to ascertain our Government, to abolish all arbitrary Power, and to set bounds and limits both to our Supreme, and all Sulwrdinate Authority, and remove all known Grievances.

And accordingly do declare and publish to all the world,
That we are agreed as followeth,

I. That the Supreme Authority of England and the Territories therewith incorporate, shall be and reside henceforward in a Representative of the People consisting of four hundred persons, but no more; in the choice of whom (according to naturall right) all men of the age of one and twenty veers and upwards (not being servants, or receiving alms, or having served in the late King in Arms or voluntary Contributions) shall have their voices; and be capable of being elected to that Supreme Trust those who served the King being disabled for ten years onely. All things concerning the distribution of the said four hundred Members proportionable to the respective parts of the Nation, the severall places for Election, the manner of giving and taking Voyces, with all Circumstances of like nature, tending to the compleating and equal! proceedings at Elections, as also their Salary, is referred to be setled by this present Parliament, in such sort as the next Representative may be in a certain capacity to meet with safety at the time herein expressed: and such circumstances to be made more perfect by future Representatives.

II. That two hundred of the four hundred Members, and not lesse, shall be taken and esteemed for a competent Representative; and the major Voyces present shall be concluding to this Natioa The place of Session, and choice of a Speaker, with other circumstances of that nature, are referred to the care of this and future Representatives.

III. And to the end all publick Officers may be certainly accountable, and no Factions made to maintain corrupt Interests, no Officers of any salary Forces in Army or Garison, nor any Treasurer or Receiver of publick monies, shall (while such) be elected a Member for any Representative; and if any Lawyer shall at any time be chosen, he shall be uncapable of practice as a Lawyer, during the whole time of that Trust. And for the same reason, and that all persons may be capable of subjection as well as rule.

IV. That no Member of the present Parliament shall be capable of being elected of the next Representative, nor any Member of any future Representative shall be capable of being chosen for the Representative immediately succeeding: but are free to be chosen, one Representative having intervened: Nor shall any Member of any Representative be made either Receiver, Treasurer, or other Officer during that imployment.

V. That for avoyding the many dangers and inconveniences apparantly arising from the long continuance of the same persons in Authority; We Agree, that this present Parliament shall end the first Wednesday in August next 1649, and thenceforth be of no power or Authority: and in the mean time shall order and direct the Election of a new and equall Representative, according to the true intent of this our Agreement: and so as the next Representative may meet and sit in power and Authority as an effectuall Representative upon the day following; namely, the first Thursday of the same August, 1649.

VI. We agree, if the present Parliament shall omit to order such Election or Meeting of a new Representative; or shall by any means be hindered from performance of that Trust:

That in such case, we shall for the next Representative proceed in electing thereof in those places, & according to that manner & number formerly accustomed in the choice of Knights and Burgesses; observing onely the exceptions of such persons from being Electors or Elected, as are mentioned before in the first, third and fourth Heads of this Agreement: It being most unreasonable that we should either be kept from new, frequent and successive Representatives, or that the supreme Authority should fall into the hands of such as have manifested disaffection to our common Freedom, and endeavoured the bondage of the Nation.

VII. And for preserving the supreme authority from falling into the hands of any whom the people have not, and shall not chuse, we are resolved and agreed (God willing) that a. new Representative shall be upon the first Thursday in August next aforesaid : the ordering and disposing of themselves, as to the choice of a speaker, and the like circumstances, is hereby left to their discretion : But are in the extent and exercise of Power, to follow the direction and rules of this agreement ; and are hereby authorised and required according to their best judgements, to set rules for future equall distribution, and election of Members as is herein intended and enjoyned to be done, by the present Parliament.

VIII. And for the preservation of the supreme Authority (in all times) entirely in the hands of such persons only as shal be chosen thereunto – we agree and declare: That the next & all future Representatives, shall continue in full power for the space of one whole year : and that the people shall of course, chuse a Parliament once every year, so as all the members thereof may be in a capacity to meet, and take place of the foregoing Representative : the first Thursday in every August for ever if God so please; Also (for the same reason) that the next or any future Representative being met, may continue their Session day by day without intermission for four monthes at the least ; and after that shall be at Liberty to adjuorn from two monthes to two months, as they shall see cause untill their veer be expired, but shall sit no longer than a veer upon pain of treason to every member that shall exceed that time : and in times of adjurnment shall not erect a Councel of State, but refer the managing of affairs in the intervals to a Committee of their own members giving such instructions, and publish them, as in no measure shall contradict this agreement.

IX. And that none henceforth may be ignorant or doubtful concerning the power of the Supreme authority, and of the affairs, about which the same is to be conversant and exercised : we agree and declare, that the power of Representatives shall extend without the consent or concurrence of any other person or persons,
1. To the conservation of Peace and commerce with forrain Nations.
2. To the preservation of those safe guards, and securities of our lives, limbes, liberties, properties, and estates, contained in the Petition of Right, made and enacted in the third year of the late King.
3. To the raining of moneys, and generally to all things as shall be evidently conducing to those ends, or to the enlargement of our freedom, redress of grievances, and prosperity of the Common-wealth.

For security whereof, having by woefull experience found the prevalence of corrupt interests powerfully inclining most men once entrusted with authority, to pervert the same to their own domination, and to the prejudice of our Peace and Lil>erties, we therefore further agree and declare.

X. That we do not inpower or entrust our said representatives to continue in force, or to make any Lawes, Oaths, or Covenants, whereby to compell by penalties or otherwise any person to any thing in or about matters of faith, Religion or Gods worship or to restrain any person from the profession of his faith, or to exercise of Religion according to his Conscience, nothing having caused more distractions, and heart burnings in all ages, then persecution and molestation for matters of Conscience in and about Religion :

XI.We doe not impower them to impresse or constraint any person to nerve in war by Sea or Land every mans Concience being to be satisfied in the justness of that cause wherein he hazards his own life, or may destroy an others.

And for the quieting of all differences, and abolishing of all enmity and rancour; as much as is now possible for us to effect.

XII. We agree, That after the end of this present Parliament, no person shall be questioned for anything said or done in reference to the late Warres, or publique differences; otherwise then in persuance of the determinations of the present Parliament, against such as have adhered to the King against the Liberties of the people : And saving that Accomptants for publick moneys received, shall remain accomptable for the same.

XIII. That all priviledges or exemptions of any persons from the Lawes, or from the ordinary course of Legall proceedings, by vertue of any Tenure, Grant, Charter, Patent, Degree, or Birth, or of any place of residence, or refuge, or priviledge of Parliament, shall be henceforth void and null; and the like not to be made nor revived again.

XIIII. We doe not impower them to give judgment upon any ones person or estate, where no Law hath been before provided, nor to give power to any other Court or Jurisdiction so to do, Because where there is no Law, there is no transgression, for men or Magistrates to take Cognisance of; neither doe we impower them to intermeddle with the execution of any Law whatsoever.

XV. And that we may remove all long setled Grievances, and thereby as farre as we are able, take away all cause of complaints, and no longer depend upon the uncertain inclination of Parliaments to remove them, nor trouble our selves or them with Petitions after Petitions, as hath been accustomed, without fruit or benefit; and knowing no cause why any should repine at our removall of them, except such as make advantage by their continuance, or are related to some corrupt Interests, which we are not to regard.

We agree and Declare,

XVI. That it shall not be in the power of any Representative, to punish, or cause to be punished, any person or persons for refusing to answer questions against themselves in Criminall cases.

XVII. That it shall not be in their power, after the end of the next Representative, to continue or constitute any proceedings in Law that shall be longer then Six months in the final determination of any cause past all Appeal, nor to continue the Laws or proceedings therein in any other Languege then English, nor to hinder any person or persons from pleading their own Causes, or of making use of whom they please to plead for them.

The reducing of these and other the like provisions of this nature on this Agreement provided, and which could not now in all particulars be perfected by us, is intended by us to be the proper works of faithful Representatives.

XVIII. That it shall not be in their power to continue to make any Laws to abridge or hinder any person or persons, from trading or merchandising into any place beyond the Seas, where any of this Nation are free to trade.

XIX. That it shall not be in their power to excise Customes upon any sort of Food, or any other Goods, Wares or Commodities, longer than four months after the beginning of the next Representative, being both of them extreme burthensome and oppressive to Trade, and so expensive in the Receipt, as the moneys expended therein (if collected as Subsidies have been) would extend very far towards defraying the publick Charges; and forasmuch as all Moneys to be raised are drawn from the People; such burthensome and chargeable waves, shall never more be revived, nor shall they raise Moneys by any other ways (after the aforesaid time) but only by an equal rate in the pound upon every reall and personall estate in the Nation.

XX. That it shall not be in their power to make or continue any Law, whereby mens reall or personall estates, or any part thereof, shall be exempted from payment of their debts ; or to imprison any person for debt of any nature, it being both unchristian in itself, and no advantage to the Creditors, and both a reproach and prejudice to the Common-wealth.

XXI. That it shall not be in their power to continue any Law, for taking away any mans life except for murther, or other the like heinous offences destructive to humane Society, or for endevouring by force to destroy this our Agreement, but shall use their uttermost endeavour to appoint punishments equall to offences: that so mens Lives, Limbs, Liberties, and estates, may not be liable to be taken away upon trivial or slight occasions as they have been; and shall have speciall care to preserve, all sorts of people from wickedness misery and beggery: nor shall the estate of any capitall offender be confiscate but in cases of treason only; and in all other capitall offences recompense shall be made to the parties damnified, as well out of the estate of the Malifactor, as by loss of life, according to the conscience of his jury.

XXII. That it shall not be in their power to continue or make any Law, to deprive any person, in case of Tryals for Life, Limb, Liberty, or Estate, from the benefit of witnesses, on his, or their behalf; nor deprive any person of those priviledges, and liberties, contained in the Petition of Right, made in the third veer of the late King Charles.

XXIII. That it shall not be in their power to continue the Grievance of Tithes, longer then to the end of the next Representative ; in which time, they shall provide to give reasonable satisfaction to all Irapropriators ; neither shall they force by penalties or otherwise, any person to pay towards the maintenance of the Ministers, who out of conscience cannot submit thereunto.

XXIV. That it shall not be in their power to impose Ministers upon any respective Parishes, but shall give free liberty to the parishioners of every particular parish, to chuse such as themselves shall approve ; and upon such terms, and such reward, as themselves shall be willing to contribute, or shall contract for. Provided, none be chusers but such as are capable of electing Representatives.

XXV. That it shal not be in their power, to continue or make a law, for any other way of Judgments, or Conviction of life, limb, liberty, or estate, but onely by twelve sworn men of the Neighbor-hood ; to be chosen in some free way by the people; to be directed before the end of next Representative, and not picked and imposed, as hitherto in many places they have been.

XXVI. They shall not disable any person from bearing any office in the Commonwealth, for any opinion or practice in Religion excepting such as maintain the Popes (or other forraign) Supremacy.

XXVII. That it shall not be in their power to impose any publike officer upon any Counties, Hundreds, Cities, Towns, or Borroughs ; but the people capable by this Agreement to chuse Representatives, shall chuse all their publike Officers that are in any kinde to administer the Law for their respective places, for one whole year, and no longer, and so from year to year : and this as an especial means to avoyd Factions, and Parties.

And that no person may have just cause to complain. by reason of taking away the Excise and Customs, we agree,

XXVIII. That the next, and all future Representatives shall exactly keep the publike Faith, and (five full satisfaction, for all securitie. debts, arrears or damages. (justly chargeable) out of the publike Treasury ; and shall confirm and make good all just publike Purchases and Contracts that have, been, or shall bee made ; save that the next Representative may confirm or make null in part, or in whole, all gifts of Lands, Moneys, Offices, or otherwise made by the present Parliament, to any Member of the House of Commons, or to any of the Lords, or to any of the attendants of either of them.

And for an much as nothing threateneth greater danger to the Commonwealth, then that the Military power should by any means come to be superior to the Civil Authority,

XXIX. We declare and agree, That no Forces shall be raised, but by the Representatives, for the time being and in raising thereof, that they exactly observe the Rules, namely, That they allot to each particular County, City, Town, and Burrough, the raising, furnishing, agreeing and paying of a due proportion, according to the whole number to be levyed ; and shall to the Electors of Representatives in each respective place, give Free liberty, to nominate and appoint all Officers appertaining to Regiments, Troops, and Companies, and to remove them as they shall see cause, Reserving to the Representative, the nominating, and appointing onely of the General, and all General Officers ; and the ordering, regulating and commanding of them all, upon what service shall seem to them necessary for the Safety, Peace, and Freedom of the Commonwealth.

And in as much as we have found by sad experience, That generally men make little or nothing, to innovate in Government to exceed their time and power in places of trust, to introduce an Arbitrary, and Tyrannical power, and to overturn all things into Anarchy and Confusion, where there are no penalties imposed for such destructive crimes and offences.

XXX. We therefore agree and declare, That it shall not be in the power of any Representative, in any wise, to render up, or give, or take away any part of this Agreement, nor level mens Estates, destroy Propriety, or make all things Common : And if any Representative shall endevor, as a Representative, to destroy this Agreement, every Member present in the House, not entering or immediately publishing his dissent, shall incur the pain due to High Treason, and proceeded against accordingly ; and if any person or persons, shall by force endevor to contrive, the destruction thereof, each person so doing, shall likewise be dealt withal as in case of Treason.

And if any person shal by force of Arms disturb Elections of Representatives, he shall incurr the penalty of a Riot ; and if any person not capable of being an Elector, or Elected, shal intrude themselves amongst those that are, or any persons shall behave themselves rudely and disorderly, such persons shall be liable to a presentment by a grand Inquest and to an indictment upon misdemeanor ; and be fined and otherwise punish’ d according to the discretion and verdict of a Jury. And all Laws made, or that shall be made contrary to any part of this Agreement, are hereby made null and void.

Thus, as becometh a free People, thankfull unto God for this blessed opportunity, and desirous to make use thereof to his glory, in taking of every yoak, and removing every burthen, in delivering the captive, and setting the oppressed free ; we have in all the particular Heads forementioned, done as we would be done unto, and as we trust in God will abolish all occasion of offence and discord, and produce the lasting Peace and Prosperity of this Common wealth: and accordingly do in the sincerity of our hearts and consciences, as in the presence of Almighty God, give cleer testimony of our absolute agreement to all and every part hereof by subscribing our hands thereunto. Dated the first day of May, in the Year of our Lord 1649.

John Lilburn. William Walwyn. Thomas Prince. Richard Overtoil.
April 30 1649.

Imprimatur. Gilbert Mahbot

FINIS