John Milton, the son of a stockbroker, was born in London in 1608. He was educated at St. Paul's School and Christ's College, Cambridge and while at university began writing poetry in Latin, Italian and English. Over the next few years his fame grew with works such as Ode Upon the Morning of Christ's Nativity (1629), On Shakespeare (1632), Lycidas (1637) and Epitaphium Damonis (1639).
Milton was touring Italy when he heard about the conflict between Charles I and Parliament. Milton, a Puritan, returned to England to support the rebels. This included the publication of several pamphlets attacking the Anglican Church such asOf Reformation (1641), Of Prelatical Episcopacy (1641), The Reason of Church Government (1642) and Apology for Smectymnuus (1642).
In 1642 Milton married Mary Powell. However, after six weeks, upset by his political views, she returned to her Royalist family. This resulted in him publishing The Doctrine and Discipline of Divorce (1643), where he argued that an incompatibility of mind and spirit was a better ground for divorce than adultery. This was followed by On Education (1644) and Areopagitica, A Speech for the Liberty of Unlicensed Printing (1644), a passionate argument for a free press.
Milton's wife returned in 1645 and the couple had four children: Anne (1646), Mary (1648), John (1651) and Deborah (1652). Soon after the birth of Deborah, Milton's wife and son John died.
Milton, a staunch republican, supported the trial and execution of Charles I and in 1649 published The Tenure of Kings and Magistrates. During the Commonwealth Milton was Latin Secretary to the Council of State. His assistant was his close friend, Andrew Marvell. Marvell's help became even more important after Milton lost his sight in 1651. He continued to write and published several pamphlets including Pro Populo Anglicano Defensio (1651), Defensio Secunda (1654) and Defence of Himself (1655).
Milton also wrote poems praising Oliver Cromwell, Thomas Fairfax and Henry Vane. However, Milton grew increasingly concerned about the authoritarianism of Cromwell's government. On Cromwell's death Milton published The Ready and Easy Way to Establish a Free Commonwealth.
After the Restoration Milton's work was burnt in public. Milton went briefly into hiding fearing he would be executed as a Regicide. Over the next few years he devoted himself to writing and during this period published Paradise Lost (1667), The History of Britain (1670), Paradise Regained (1671), Samson Agonistes (1671) and Of True Religion (1673).
John Milton died of gout on 8th November, 1674.
Lords and Commons of England, consider what Nation it is whereof ye are, and whereof ye are the governors: a Nation not slow and dull, but of a quick, ingenious and piercing spirit, acute to invent, subtle and sinewy to discourse, not beneath the reach of any point, the highest that human capacity can soar to.
Behold now this vast City: a city of refuge, the mansion house of liberty, encompassed and surrounded with His protection; the shop of war hath not there more anvils and hammers waking, to fashion out the plates and instruments of armed justice in defence of beleaguered Truth, than there be pens and heads there, sitting by their studious lamps, musing, searching, revolving new notions and ideas wherewith to present, as with their homage and their fealty, the approaching Reformation: others as fast reading, trying all things, assenting to the force of reason and convincement. What could a man require more from a Nation so pliant and so prone to seek after knowledge? What wants there to such a towardly and pregnant soil, but wise and faithful labourers, to make a knowing people, a Nation of Prophets, of Sages, and of Worthies? We reckon more than five months yet to harvest; there need not be five weeks; had we but eyes to lift up, the fields are white already.
Where there is much desire to learn, there of necessity will be much arguing, much writing, many opinions; for opinion in good men is but knowledge in the making. Under these fantastic terrors of sect and schism, we wrong the earnest and zealous thirst after knowledge and understanding which God hath stirred up in this city. What some lament of, we rather should rejoice at, should rather praise this pious forwardness among men, to re-assume the ill-reputed care of their religion into their own hands again. A little generous prudence, a little forbearance of one another, and some grain of charity might win all these diligences to join, and unite in one general and brotherly search after Truth; could we but forgo this prelatical tradition of crowding free consciences and Christian liberties into canons and precepts of men. I doubt not, if some great and worthy stranger should come among us, wise to discern the mould and temper of a people, and how to govern it, observing the high hopes and aims, the diligent alacrity of our extended thoughts and reasonings in the pursuance of truth and freedom, but that he would cry out as Pyrrhus did, admiring the Roman docility and courage: If such were my Epirots, I would not despair the greatest design that could be attempted, to make a Church or Kingdom happy.
Yet these are the men cried out against for schismatics and sectaries; as if, while the temple of the Lord was building, some cutting, some squaring the marble, others hewing the cedars, there should be a sort of irrational men who could not consider there must be many schisms and many dissections made in the quarry and in the timber, ere the house of God can be built. And when every stone is laid artfully together, it cannot be united into a continuity, it can but be contiguous in this world; neither can every piece of the building be of one form; nay rather the perfection consists in this, that, out of many moderate varieties and brotherly dissimilitudes that are not vastly disproportional, arises the goodly and the graceful symmetry that commends the whole pile and structure.
Fairfax, whose name in arms through Europe rings
Filling each mouth with envy or with praise,
And all her jealous monarchs with amaze
And rumours loud, that daunt remotest kings;
Thy firm unshaken virtue ever brings
Victory home, though new rebellions raise
Their Hydra heads, and the false North displays
Her broken league, to imp their serpent wings.
O yet a nobler task awaits thy hand;
For what can war but endless war still breed,
Till truth and right from violence be freed,
And public faith clear'd from the shameful brand
Of public fraud? In vain doth Valour bleed,
While Avarice and Rapine share the land.
Surely they that shall boast, as we do, to be a free nation, and not have in themselves the power to remove or to abolish any governor supreme, or subordinate, with the government itself upon urgent causes, may please their fancy with a ridiculous and painted freedom, fit to cozen babies; but are indeed under tyranny and servitude, as wanting that power which is the root and source of all liberty, to dispose and economise in the land which God hath given them, as masters of family in their own house and free inheritance. Without which natural and essential power of a free nation, though bearing high their heads, they can in due esteem be thought no better than slaves and vassals born, in the tenure and occupation of another inheriting lord, whose government, though not illegal or intolerable, hangs over them as a lordly scourge, not as a free government - and therefore to be abrogated.
Though perhaps till now no protestant state or kingdom can be alleged to have openly put to death their king, which lately some have written and imputed to their great glory, much mistaking the matter, it is not, neither ought to be, the glory of a Protestant state never to have put their king to death; it is the glory of a Protestant king never to have deserved death. And if the parliament and military council do what they do without precedent, if it appear their duty, it argues the more wisdom, virtue, and magnanimity, that they know themselves able to be a precedent to others; who perhaps in future ages, if they prove not too degenerate, will look up with honour and aspire towards these exemplary and matchless deeds of their ancestors, as to the highest top of their civil glory and emulation; which heretofore, in the pursuance of fame and foreign dominion, spent itself vaingloriously abroad, but henceforth may learn a better fortitude - to dare execute highest justice on them that shall by force of arms endeavour the oppressing and bereaving of religion and their liberty at home: that no unbridled potentate or tyrant, but to his sorrow, for the future may presume such high and irresponsible licence over mankind, to havoc and turn upside down whole kingdoms of men, as though they were no more in respect of his perverse will than a nation of pismires.
If we prefer a free government, though for the present not obtained, yet all those suggested fears and difficulties, as the event will prove, easily overcome, we remain finally secure from the exasperated regal power, and out of snares; shall retain the best part of our liberty, which is our religion, and the civil part will be from these who defer us, much more easily recovered, being neither so subtle nor so awful as a king reinthroned. Nor were their actions less both at home and abroad, than might become the hopes of a glorious rising commonwealth: nor were the expressions both of army and people, whether in their public declarations or several writings, other than such as testified a spirit in this nation, no less noble and well-fitted to the liberty of a commonwealth, than in the ancient Greeks or Romans. Nor was the heroic cause unsuccessfully defended to all Christendom, against the tongue of a famous and thought invincible adversary; nor the constancy and fortitude, that so nobly vindicated our liberty, our victory at once against two the most prevailing usurpers over mankind, superstition and tyranny, unpraised or uncelebrated in a written monument, likely to outlive detraction, as it hath hitherto convinced or silenced not a few of our detractors, especially in part abroad.
After our liberty and religion thus prosperously fought for, gained, and many years possessed, except in those unhappy interruptions, which God hath removed; now that nothing remains, but in all reason the certain hopes of a speedy and immediate settlement for ever in a firm and Besides this, if we return to kingship, and soon repent (as undoubtedly we shall, when we begin to find the old encroachment coming on by little and little upon our consciences, which must necessarily proceed from king and bishop united inseparably in one interest), we may be forced perhaps to fight over again all that we have fought, and spend over again all that we have spent, but are never like to attain thus far as we are now advanced to the recovery of our freedom, never to have it in possession as we now have it, never to be vouchsafed hereafter the like mercies and signal assistances from Heaven in our cause, if by our ungraceful backsliding we make these fruitless; flying now to regal concessions from his divine condescensions and gracious answers to our once importuning prayers against the tyranny which we then groaned under; making vain and viler than dirt the blood of so many thousand faithful and valiant Englishmen, who left us this liberty, bought with their lives; losing by a strange after-game of folly all the battles we have won, together with all Scotland as to our conquest, hereby lost, which never any of our kings could conquer, all the treasure we have spent, not that corruptible treasure only, but that far more precious of all our late miraculous deliverances; treading back again with lost labour all our happy steps in the progress of reformation, and most pitifully depriving ourselves the instant fruition of that free government, which we have so dearly purchased, a free commonwealth.