JONATHAN MAYHEW

It becomes us, therefore, to be contented, and dutiful subjects.

[Beware of those] who aim at popularity under the disguise of patriotism.

Not to discontinue our allegiance, in this case, would be to join with the sovereign in promoting the slavery and misery of that society, the welfare of which, we ourselves, as well as our sovereign, are indispensably obliged to secure and promote, as far as in us lies.

I now add, farther, that 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.

Till people find themselves greatly abused and oppressed by their governors, they are not apt to complain; and whenever they do, in fact, find themselves thus abused and oppressed, they must be stupid not to complain.

The king is as much bound by his oath not to infringe the legal rights of the people, as the people are bound to yield subjection to him. From whence it follows that as soon as the prince sets himself above the law, he loses the king in the tyrant. He does, to all intents and purposes, un-king himself.

Common tyrants, and public oppressors, are not intitled to obedience from their subjects, by virtue of any thing here laid down by the inspired apostle.

Tyranny brings ignorance and brutality with it. It degrades men from their just rank into the class of brutes; it damps their spirits; it suppresses art; it extinguishes every spark of noble ardor and generosity in the breasts of those who are enslaved by it; it makes naturally strong and great minds feeble and little, and triumphs over the ruins of virtue and humanity.

It would be stupid tameness, and unaccountable folly, for whole nations to suffer one unreasonable, ambitious and cruel man, to wanton and riot in their misery.

Extremes are dangerous.

But let us remember, at the same time, government is sacred, and not to be trifled with.

All civil rulers, as such, are the ordinance and ministers of God; and they are all, by the nature of their office, and in their respective spheres and stations, bound to consult the public welfare.

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.

It is our happiness to live under the government of a PRINCE who is satisfied with ruling according to law; as every other good prince will - We enjoy under his administration all the liberty that is proper and expedient for us.

Let us prize our freedom; but not use our liberty for a cloak of maliciousness.

Common tyrants, and public oppressors, are not intitled to obedience from their subjects, by virtue of any thing here laid down by the inspired apostle.

Not to discontinue our allegiance, in this case, would be to join with the sovereign in promoting the slavery and misery of that society, the welfare of which, we ourselves, as well as our sovereign, are indispensably obliged to secure and promote, as far as in us lies.

There are men who strike at liberty under the term licentiousness.

Till people find themselves greatly abused and oppressed by their governors, they are not apt to complain; and whenever they do, in fact, find themselves thus abused and oppressed, they must be stupid not to complain.

According to this way of arguing, there will be no true principles in the world; for there are none but what may be wrested and perverted to serve bad purposes, either through the weakness or wickedness of men.

The only reason of the institution of civil government; and the only rational ground of submission to it, is the common safety and utility.

Let us all learn to be free, and to be loyal.

For which reason I would exhort you to pay all due Regard to the government over us; to the KING and all in authority; and to lead a quiet and peaceable life.

It becomes us, therefore, to be contented, and dutiful subjects.

It would be stupid tameness, and unaccountable folly, for whole nations to suffer one unreasonable, ambitious and cruel man, to wanton and riot in their misery.

I now add, farther, that 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.

Extremes are dangerous.

[Beware of those] who aim at popularity under the disguise of patriotism.

They are more properly ‘The Messengers of Satan to buffet us.’ No rulers are properly God’s ministers, but such as are ‘just, ruling in the fear of God.’ When once magistrates act contrary to their office, and the end of their institution when they rob and ruin the public, instead of being guardians of its peace … they immediately cease to be the ordinance and ministers of God, and no more deserve that glorious character than common pirates and highwaymen.

The king is as much bound by his oath not to infringe the legal rights of the people, as the people are bound to yield subjection to him. From whence it follows that as soon as the prince sets himself above the law, he loses the king in the tyrant. He does, to all intents and purposes, un-king himself.

People are not usually deprived of their liberties all at once, but gradually, by one encroachment after another, as it is found they are disposed to bear them.

To say that subjects in general are not proper judges (of the law) when their governors oppress them and play the tyrant, and when they defend their rights ...is as great a treason as ever a man uttered.

Tyranny brings ignorance and brutality with it. It degrades men from their just rank into the class of brutes; it damps their spirits; it suppresses art; it extinguishes every spark of noble ardor and generosity in the breasts of those who are enslaved by it; it makes naturally strong and great minds feeble and little, and triumphs over the ruins of virtue and humanity.