Welcome to DU!
The truly grassroots left-of-center political community where regular people, not algorithms, drive the discussions and set the standards.
Join the community:
Create a free account
Support DU (and get rid of ads!):
Become a Star Member
Latest Breaking News
Editorials & Other Articles
General Discussion
The DU Lounge
All Forums
Issue Forums
Culture Forums
Alliance Forums
Region Forums
Support Forums
Help & Search
Mayhew's sermon on the centenary of the execution of King Charles I
A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers
by Jonathan Mayhew
December 31, 1750
... The apostle enters upon his subject thus—“Let every soul be subject unto the higher powers; for there is no power but of God: the powers that be, are ordained of God.” Here he urges the duty of obedience from this topic of argument, that civil rulers, as they are supposed to fulfill the pleasure of God, are the ordinance of God. But how is this an argument for obedience to such rulers as do not perform the pleasure of God, by doing good; but the pleasure of the devil, by doing evil ; and such as are not, therefore, God’s ministers, but the devil’s! “Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves damnation” ...
But how is this an argument, that we must honor, and submit to such magistrates as are not enemies to the evil actions of men, but to the good; and such as are not a common blessing, but a common curse, to society! “But if thou do that which is evil, be afraid: For he is the minister of God, a revenger, to execute wrath upon him that doth evil.” Here the apostle argues from the nature and end of magistracy, that such as did evil, (and such only) had reason to be afraid of the higher powers; it being part of their office to punish evil doers, no less than to defend and encourage such as do well. But if magistrates are unrighteous; if they are respecters of persons; if they are partial in their administration of justice; then those who do well, have as much reason to be afraid, as those that do evil: there can be no safety for the good, nor any peculiar ground of terror to the unruly and injurious. So that in this case, the main end of civil government will be frustrated. And what reason is there for submitting to that government, which does by no means answer the design of government? ...
The argument here used no more proves it to be a sin to resist such rulers, than it does, to resist the devil that he may flee from us ...
... the apostle’s argument is so far from proving it to be the duty of people to obey, and submit to such rulers as act in contradiction to the public good, and so to the design of their office, that it proves the direct contrary. For, please to observe—that if the end of all civil government, be the good of society; if this be the thing that is aimed at in constituting civil rulers; and if the motive and argument for submission to government, be taken from the apparent usefulness of civil authority, it follows, that when no such good end can be answered by submission, there remains no argument or motive to enforce it; if instead of this good end’s being brought about by submission, a contrary end is brought about, and the ruin and misery of society effected by it; here is a plain and positive reason against submission in all such cases, should they ever happen. And therefore, in such cases, a regard to the public welfare, ought to make us withhold from our rulers that obedience and subjection which it would, otherwise, be our duty to render to them ...
by Jonathan Mayhew
December 31, 1750
... The apostle enters upon his subject thus—“Let every soul be subject unto the higher powers; for there is no power but of God: the powers that be, are ordained of God.” Here he urges the duty of obedience from this topic of argument, that civil rulers, as they are supposed to fulfill the pleasure of God, are the ordinance of God. But how is this an argument for obedience to such rulers as do not perform the pleasure of God, by doing good; but the pleasure of the devil, by doing evil ; and such as are not, therefore, God’s ministers, but the devil’s! “Whosoever, therefore, resisteth the power, resisteth the ordinance of God; and they that resist, shall receive to themselves damnation” ...
But how is this an argument, that we must honor, and submit to such magistrates as are not enemies to the evil actions of men, but to the good; and such as are not a common blessing, but a common curse, to society! “But if thou do that which is evil, be afraid: For he is the minister of God, a revenger, to execute wrath upon him that doth evil.” Here the apostle argues from the nature and end of magistracy, that such as did evil, (and such only) had reason to be afraid of the higher powers; it being part of their office to punish evil doers, no less than to defend and encourage such as do well. But if magistrates are unrighteous; if they are respecters of persons; if they are partial in their administration of justice; then those who do well, have as much reason to be afraid, as those that do evil: there can be no safety for the good, nor any peculiar ground of terror to the unruly and injurious. So that in this case, the main end of civil government will be frustrated. And what reason is there for submitting to that government, which does by no means answer the design of government? ...
The argument here used no more proves it to be a sin to resist such rulers, than it does, to resist the devil that he may flee from us ...
... the apostle’s argument is so far from proving it to be the duty of people to obey, and submit to such rulers as act in contradiction to the public good, and so to the design of their office, that it proves the direct contrary. For, please to observe—that if the end of all civil government, be the good of society; if this be the thing that is aimed at in constituting civil rulers; and if the motive and argument for submission to government, be taken from the apparent usefulness of civil authority, it follows, that when no such good end can be answered by submission, there remains no argument or motive to enforce it; if instead of this good end’s being brought about by submission, a contrary end is brought about, and the ruin and misery of society effected by it; here is a plain and positive reason against submission in all such cases, should they ever happen. And therefore, in such cases, a regard to the public welfare, ought to make us withhold from our rulers that obedience and subjection which it would, otherwise, be our duty to render to them ...
... The vigor of Mayhew’s sermon established his reputation. It was published not only in Boston, but also in London in 1752 and again in 1767. In Boston, John Adams remembered long afterward that Mayhew’s sermon, “was read by everybody.” Some would say later that this sermon was the first volley of the American Revolution, setting forth the intellectual and scriptural justification for rebellion against the Crown ...
5 replies
= new reply since forum marked as read
= new reply since forum marked as read
