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that the foremost impression his character makes, is that of elegance. The victories of the conscience in him are gained by the commanding charm, which all the severe and restrictive virtues have for him. His virtues remind us of what Plutarch said of Timoleon's victories, that they resembled Homer's verses, they ran so easy and natural. His habits of living were austere. He was abstemious in diet, chaste, an early riser, and industrious. He tells us, in a

Latin poem, that the lyrist may indulge in wine and in a freer life; but that he, who would write an epic to the nations, must eat beans and drink water. Yet in his severity is no grimace or effort. He serves from love, not from fear. He is innocent and exact, because his taste was so pure and delicate. He acknowledges to his friend Diodati, at the age of twenty-one, that he is enamoured, if ever any was, of moral perfection. "For, whatever the Deity may have bestowed upon me in other respects, he has certainly inspired me, if any ever were inspired, with a passion for the good and fair. Nor did Ceres, according to the fable, ever seek her daughter Proserpine with such unceasing solicitude, as I have sought this tou zakou idéav, this perfect model of the beautiful in all forms and appearances of things."

When he was charged with loose habits of living, he declares, that "a certain niceness of nature, an honest haughtiness and self-esteem either of what I was or what I might be, and a modesty, kept me still above those low descents of mind, beneath which he must deject and plunge himself, that can agree " to such degradation.

"His mind gave him," he said, "that every free and gentle spirit, without that oath of chastity, ought to be born a knight; nor needed to expect the gilt spur, or the laying of a sword upon his shoulder, to stir him up, by his counsel and his arm, to secure and protect" attempted innocence.

He states these things, he says, "to show, that, though Christianity had been but slightly taught him, yet a certain reservedness of natural disposition and moral discipline, learned out of the noblest philosophy, was enough to keep him in disdain of far less incontinences than these," that had been charged on him. In like spirit, he replies to the suspicious calumny respecting his morning haunts. "Those morning haunts are where they should be, at home; not sleeping, or concocting the surfeits of an irregular feast, but

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up and stirring, in winter, often ere the sound of any bell awake men to labor or devotion; in summer, as oft with the bird that first rouses, or not much tardier, to read good authors, or cause them to be read, till the attention be weary, or memory have its perfect fraught; then with useful and generous labors preserving the body's health and hardiness, to render lightsome, clear, and not lumpish obedience to the mind, to the cause of religion, and our country's liberty, when it shall require firm hearts in sound bodies to stand and cover their stations. These are the morning practices." This native honor never forsook him. It is the spirit of "Comus," the loftiest song in the praise of chastity, that is in any language. It always sparkles in his eyes. It breathed itself over his decent form. It refined his amusements, which consisted in gardening, in exercise with the sword, and in playing on the organ. It engaged his interest in chivalry, in courtesy, in whatsoever savoured of generosity and nobleness. This magnanimity shines in all his life. He accepts a high impulse at every risk, and deliberately undertakes the defence of the English people, when advised by his physicians that he does it at the cost of sight. There is a forbearance even in his polemics. He opens the war and strikes the first blow. When he had cut down his opponents, he left the details of death and plunder to meaner partisans. He said, "he had learned the prudence of the Roman soldier, not to stand breaking of legs, when the breath was quite out of the body."

To this antique heroism, Milton added the genius of the Christian sanctity. Few men could be cited who have so well understood what is peculiar in the Christian ethics, and the precise aid it has brought to men, in being an emphatic affirmation of the omnipotence of spiritual laws, and, by way of marking the contrast to vulgar opinions, laying its chief stress on humility. The indifferency of a wise mind to what is called high and low, and the fact that true greatness is a perfect humility, are revelations of Christianity which Milton well understood. They give an inexhaustible truth to all his compositions. His firm grasp of this truth is his weapon against the prelates. He celebrates in the martyrs, "the unresistible might of weakness." He told the bishops, "that, instead of showing the reason of their lowly condition from divine example and command, they seek to prove their high

preeminence from human consent and authority." He advises, that, in country places, rather than to trudge many miles to a church, public worship be maintained nearer home, as in a house or barn. "For, notwithstanding the gaudy superstition of some still devoted ignorantly to temples, we may be well assured, that he who disdained not to be born in a manger, disdains not to be preached in a barn.” And the following passage, in the Reason of Church Government," indicates his own perception of the doctrine of humility. "Albeit, I must confess to be half in doubt whether I should bring it forth or no, it being so contrary to the eye of the world, that I shall endanger either not to be regarded, or not to be understood. For, who is there, almost, that measures wisdom by simplicity, strength by suffering, dignity by lowliness? "5 Obeying this sentiment, Milton deserved the apostrophe of Wordsworth;

"Pure as the naked heavens, majestic, free,
So didst thou travel on life's common way
In cheerful godliness; and yet thy heart
The lowliest duties on itself did lay."

He laid on himself the lowliest duties. Johnson petulantly taunts Milton with "great promise and small performance,' in returning from Italy because his country was in danger, and then opening a private school. Milton, wiser, felt no absurdity in this conduct. He returned into his revolutionized country, and assumed an honest and useful task, by which he might serve the state daily, whilst he launched from time to time his formidable bolts against the enemies of liberty. He felt the heats of that "love" which "esteems no office mean." He compiled a logic for boys; he wrote a grammar; and devoted much of his time to the preparing of a Latin dictionary. But the religious sentiment warmed his writings and conduct with the highest affection of faith. The memorable covenant, which in his youth, in the second book of the Reason of Church Government," he makes with God and his reader, expressed the faith of his old age. For the first time since many ages, the invocations of the Eternal Spirit in the commencement of his books, are not poetic forms, but are thoughts, and so are still read with delight. His views of choice of profession, and choice in marriage, equally expect a divine leading.

Thus chosen, by the felicity of his nature and of his breed

ing, for the clear perception of all that is graceful and all that is great in man, Milton was not less happy in his times. His birth fell upon the agitated years, when the discontents of the English Puritans were fast drawing to a head against the tyranny of the Stuarts. No period has surpassed that in the general activity of mind. It is said, that no opinion, no civil, religious, moral dogma can be produced, that was not broached in the fertile brain of that age. Questions that involve all social and personal rights were hasting to be decided by the sword, and were searched by eyes to which the love of freedom, civil and religious, lent new illumination. Milton, gentle, learned, delicately bred in all the elegancy of art and learning, was set down in England in the stern, almost fanatic, society of the Puritans. The part he took, the zeal of his fellowship, make us acquainted with the greatness of his spirit, as in tranquil times we could not have known it. Susceptible as Burke to the attractions of historical prescription, of royalty, of chivalry, of an ancient church illustrated by old martyrdoms and installed in cathedrals, he threw himself, the flower of elegancy, on the side of the reeking conventicle, the side of humanity, but unlearned and unadorned. His muse was brave and humane, as well as sweet. He felt the dear love of native land and native language. The humanity, which warms his pages, begins as it should at home. He preferred his own English, so manlike he was, to the Latin, which contained all the treasures of his memory. "My mother bore me," he said, "a speaker of what God made mine own, and not a translator." He told the Parliament, that "the imprimaturs of Lambeth House had been writ in Latin; for that our English, the language of men ever famous and foremost in the achievements of liberty, will not easily find servile letters enow to spell such a dictatory presumption." At one time, he meditated writing a poem on the settlement of Britain; and a history of England was one of the three main tasks which he proposed to himself. He proceeded in it no further than to the Conquest. He studied with care the character of his countrymen, and once in the "History," and once again in the Reason of Church Government," he has recorded his judgment of the English genius.

Thus drawn into the great controversies of the times, in them he is never lost in a party. His private opinions and

private conscience always distinguish him. That which drew him to the party was his love of liberty, ideal liberty; this therefore he could not sacrifice to any party. Toland tells us, "As he looked upon true and absolute freedom to be the greatest happiness of this life, whether to societies or single persons, so he thought constraint of any sort to be the utmost misery; for which reason he used to tell those about him the entire satisfaction of his mind, that he had constantly employed his strength and faculties in the defence of liberty, and in direct opposition to slavery." Truly he was an apostle of freedom; of freedom in the house, in the state, in the church; freedom of speech, freedom of the press, yet in his own mind discriminated from savage license, because that which he desired was the liberty of the wise man, containing itself in the limits of virtue. He pushed, as far as any in that democratic age, his ideas of civil liberty. He proposed to establish a republic, of which the federal power was weak and loosely defined, and the substantial power should remain with primary assemblies. He maintained, that a nation may try, judge, and slay their king, if he be a tyrant. He pushed as far his views of ecclesiastical liberty. He taught the doctrine of unlimited toleration. One of his tracts is writ to prove that no power on earth can compel in matters of religion. He maintained the doctrine of literary liberty, denouncing the censorship of the press, and insisting that a book shall come into the world as freely as a man, so only it bear the name of author or printer, and be responsible for itself like a man. He maintained the doctrine of domestic liberty, or the liberty of divorce, on the ground that unfit disposition of mind was a better reason for the act of divorce, than infirmity of body, which was good ground in law. The tracts he wrote on these topics are, for the most part, as fresh and pertinent to-day, as they were then. The events which produced them, the practical issues to which they tend, are mere occasions for this philanthropist to blow his trumpet for human rights. They are all varied applications of one principle, the liberty of the wise man. He sought absolute truth, not accommodating truth. His opinions on all subjects are formed for man as he ought to be, for a nation of Miltons. He would be divorced, when he finds in his consort unfit disposition; knowing that he should not abuse that liberty, because with his whole heart

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