John Milton and Liberty: You Get the Government You Deserve

In The Second Defense of the English People John Milton wrote of his fundamental desire to see and aid in the “establishment of real liberty,” which compelled him to “transfer the whole force of my talents and my industry to this one important object” (830). Milton wrote persuasively of the justification and the necessity for the pursuit of freedom in political tracts wherein he argued for the benefit of autonomy in three spheres: religious, domestic and civil. He recounted in Second Defense that he initially realized that the episcopal war with the Scots allowed the opportunity for him to begin publicly his questioning and exploration of ideas on this matter, which he believed were both crucial and urgent.

In ­The Reason of Church Government, published in 1642, Milton argued for liberty in worship, which he believed could be found by adopting the more Presbyterian style of church governance and devotion found in Scotland. Milton compares the tradition and custom of the episcopal church to a “natural tyrant.” He argued that the initial formation of the church government was intended to instill discipline and organization as described in the gospels. Milton argued however, that the purpose of church government had been perverted by the prelaty as a method of control and self aggrandizement. He criticized the orientation of human tradition in ecclesiastical worship, writing that God had never intended it “to be patched over with the devices and embellishings of man’s imaginations” (645). Milton believed that ornate religious worship was empty and full of thoughtless conformity; he criticized the flamboyant manner of the church, arguing that worship which was more interior lived and felt would be more authentic and meaningful. He pressed the idea that the church in its current state served itself more for purposes of this world than God’s glory, corrupting the true intent. Milton warned that the prelaty “subdue your spirits by a servile and blind superstition; and that again shall hold dominion over your captive minds, as returning with an insatiate greediness and force upon your worldly wealth and power, wherewith to deck herself and her false worships” (684). He declared conscription to the Church of England was akin to “perfect slavery,” and argued that his fellow Christians should throw off the oppressive religious style which he felt was embodied by the Episcopal Church.

Milton approached the ideas of domestic liberty in two pamphlets, Doctrine and Discipline of Divorce published in 1643 and Areopagitica in 1644. In these tracts, as well as in Reason for Church Government, he attempted to personalize issues of liberty. He used these pamphlets as a method by which he could persuade people to begin to question their unthinking adherence to custom for custom’s sake. He attempted to point out the absurd restrictions and authoritarianism which governed and restricted all areas of existence from spiritual worship to domestic life. He underscored the need for individuals to control the basic administration of their own lives.
In Doctrine of Divorce, Milton advocates for a change in the laws permitting divorce, essentially challenging the tradition, or custom, that it should be the government’s business to determine just causes for the absolution of marriage. He invokes the notion of tyrannical oppression upon domestic liberty by stating that “no effect of tyranny can sit more heavy on the commonwealth than this household unhappiness on the family” (700). Milton addressed the notion that there were discrepancies between old and new testament scripture regarding divorce, but Milton clarified his ideas which stated that Jesus’ words in the Gospel of Matthew did not prohibit divorce, but merely acted as a reprimand to those who would abuse the ability to end a marriage as set down by Moses in the Book of Deuteronomy. He argued against the notion that these scriptures were contradictory, stating that if that were the case, God would be proven to be unjust and inconsistent. He also believed that Canon Law placed a greater value upon marriage as a carnal undertaking, questioning why infidelity should be the only acceptable reason for divorce. Milton argued that the “domestic charter” of marriage was granted to man as a remedy to loneliness. He claimed the purpose of marriage was to offer “the apt and cheerful conversation of man with woman, to comfort and refresh him against the evil of solitary life” (703). Milton argued vehemently that if a person was bound by a joyless marriage, that it would actually be worse than loneliness and totally in opposition to God’s will. The importance of a compatible marriage was emphasized, reaffirming the idea that marriage partners should be like minded and of similar disposition. A “well yoked” marriage would be built upon virtues which would bring glory to God as was his intended purpose. Conversely, if a marriage were not well yoked by God, then it could (and should) be undone. In fact he reasoned that a person who was forced to remain in an unhappy marriage would be tempted to sinful behavior. Milton felt it was necessary to approach this unjust prohibition, for as long as it remained in force, “farewell all hope of true reformation in the state, while such an evil lies undiscerned or unregarded in the house” (700).

In Areopagitica Milton relies on four main arguments to counter the Licensing Order of 1643, which he viewed not only as a mode to potentially censor any written materials, but also as an a further encroachment upon intellectual freedom and the dissemination of the very ideas of liberty to which he was so committed. In Areopagitica he wrote, “for this is not the liberty which we can hope, that no grievance ever should arise in the Commowealth – that let no man in this world expect; but when complaints are freely heard, deeply considered and speedily reformed, then is the utmost bound of civil liberty attained” (718). Milton traced the origin of censorship to the Catholic Church. He wrote that the practice did not come from “the modern custom of any reformed city or church abroad; but from the most antichristian council and the most tyrannous inquisition ever inquired” (725). His second argument explored the purpose of reading. He points out that Moses, Daniel and Paul were not corrupted by their knowledge. Milton pointed to Dionysius Alexandrinus who embodied the notion of becoming informed and knowledgeable in order to be prepared to combat misinformation or heretical teachings. Exposure to different ideas is also necessary for the ability to distinguish between good and bad, and that the inability to recognize evil leaves one ill prepared to navigate temptation. Milton then addressed the fact that no other nation has ever approached licensure in this manner and that the difficulty of such an undertaking would be almost impossible. Review of all material would require incredible resources and exposure to questionable materials by those deemed worthy to judge, but also reliance upon those judges to be able to determine what should or should not allowable. Milton pushes the absurdity of this notion further, by proffering the idea that if the intent is to safeguard the virtue of the nation, then all activity of every kind must be controlled. Finally he asserts that the Licensure Order would greatly limit the exchange of ideas and knowledge which would result in a diminishment of education which would be detrimental to the nation. Milton challenges Parliament implying that passage of the Licensing Order would make the people “grow ignorant again, brutish, formal, and slavish as ye found us; but you then must first become what ye cannot be, oppressive, arbitrary, and tyrranous as they were from whom ye have freed us”(745).

Each of Milton’s previous tracts were pieces designed to prepare the English people for the introduction of the idea of civil liberty which Milton believed was attainable. In Tenure of Kings and Magistrates, Milton explored the idea of monarchy. Milton attempted to convince others to maintain their resolve regarding the deposition and execution of Charles I. Milton related the history of Aristotle’s Politics, underscoring the origin of a monarch’s power emanating form the people he rules, and theking’s purpose as service to the people. A king only retains his power if he rules for the people, and when reciprocally they swear allegiance to him. When that contracted relationship is violated, and the king is corrupted only serving a faction of the people, then the king must be recognized as a tyrant – who may lawfully be deposed and punished according to the law.

Milton’s fundamental beliefs may be encapsulated by the statement, “the promotion of real and substantial liberty, which is rather to be sought from within than from without, and whose existence depends not so much on the terror of the sword as on the sobriety of conduct and integrity of life” (830). Milton was aware of the tenuous nature of the newly won liberty which was in place in England during this time, and believed that man must continually seek knowledge and remain vigilant in safeguarding their liberty, warning “If you think slavery is an intolerable evil, learn obedience to reason and the government of yourselves…Unless you spare no pains to effect this, you must be judged unfit, both by God and mankind to be entrusted with the possession of liberty” (838).




Works Cited

Hughes, Merritt Y., ed. “Areopagitica.” ­John Milton: Complete Poems and Major Prose. Indianapolis:Hacket 2003.

Hughes, Merritt Y., ed. “Doctrine and Discipline of Divorce.” ­John Milton: Complete Poems and Major Prose. Indianapolis:Hacket 2003.

Hughes, Merritt Y., ed. “The Reason of Church Government.” ­John Milton: Complete Poems and Major Prose. Indianapolis:Hacket 2003.

Hughes, Merritt Y., ed. “The Second Defense of the English People.” ­John Milton: Complete Poems and Major Prose. Indianapolis:Hacket 2003.

Hughes, Merritt Y., ed. “The Tenure of Kings and Magistrates.” ­John Milton: Complete Poems and Major Prose. Indianapolis:Hacket 2003.