After having fought for individual liberty in the English Revolution, the English poet John Milton was appalled that oppressive monarchy would be returned in 1660:
The happiness of a nation must needs be firmest and certainest in full and free council of their own electing, where no single person, but reason only, sways. And what madness is it for them who might manage nobly their own affairs themselves, sluggishly and weakly to devolve all on a single person; and more like boys under age than men, to commit all to his patronage and disposal, who neither can perform what he undertakes, and yet for undertaking it, though royally paid, will not be their servant, but their lord! How unmanly must it needs be, to count such a one the breath of our nostrils, to hang all our felicity on him, all our safety, our well-being, for which if we were aught else but sluggards or babies, we need depend on none but God and our own counsels, our own active virtue and industry! “Go to the ant, thou sluggard,” saith Solomon; “consider her ways, and be wise; which having no prince, ruler, or lord, provides her meat in the summer, and gathers her food in the harvest:” which evidently shows us, that they who think the nation undone without a king, though they look grave or haughty, have not so much true spirit and understanding in them as a pismire: neither are these diligent creatures hence concluded to live in lawless anarchy, or that commended, but are set the examples to imprudent and ungoverned men, of a frugal and self-governing democracy or commonwealth; safer and more thriving in the joint providence and counsel of many industrious equals, than under the single domination of one imperious lord. It may be well wondered that any nation, styling themselves free, can suffer any man to pretend hereditary right over them as their lord; whenas by acknowledging that right, they conclude themselves his servants and his vassals, and so renounce their own freedom. Which how a people and their leaders especially can do, who have fought so gloriously for liberty; how they can change their noble words and actions, heretofore so becoming the majesty of a free people, into the base necessity of court-flatteries and prostrations, is not only strange and admirable, but lamentable to think on. That a nation should be so valorous and courageous to win their liberty in the field, and when they have won it, should be so heartless and unwise in their counsels, as not to know how to use it, value it, what to do with it, or with themselves; but after ten or twelve years’ prosperous war and contestation with tyranny, basely and besottedly to run their necks again into the yoke which they have broken, and prostrate all the fruits of their victory for nought at the feet of the vanquished, besides our loss of glory, and such an example as kings or tyrants never yet had the like to boast of, will be an ignominy if it befall us, that never yet befell any nation possessed of their liberty; worthy indeed themselves, whatsoever they be, to be for ever slaves, but that part of the nation which consents not with them, as I persuade me of a great number, far worthier than by their means to be brought into the same bondage. Considering these things so plain, so rational, I cannot but yet further admire on the other side, how any man, who hath the true principles of justice and religion in him, can presume or take upon him to be a king and lord over his brethren, whom he cannot but know, whether as men or Christians, to be for the most part every way equal or superior to himself: how he can display with such vanity and ostentation his regal splendor, so supereminently above other mortal men; or being a Christian, can assume such extraordinary honour and worship to himself, while the kingdom of Christ, our common king and lord, is hid to this world, and such Gentilish imitation forbid in express words by himself to all his disciples. All protestants hold that Christ in his church hath left no vicegerent of his power; but himself, without deputy, is the only head thereof, governing it from heaven: how then can any Christian man derive his kingship from Christ, but with worse usurpation than the pope his headship over the church, since Christ not only hath not left the least shadow of a command for any such vicegerence from him in the state, as the pope pretends for his in the church, but hath expressly declared, that such regal dominion is from the Gentiles, not from him, and hath strictly charged us not to imitate them therein?