Jonathan Mayhew
Jonathan Mayhew – Life, Ministry, and Revolutionary Ideas
: Jonathan Mayhew (1720–1766) was a Boston Congregational minister whose theological liberalism and political sermons challenged royal authority and helped shape early American ideas of liberty.
Introduction
Jonathan Mayhew (October 8, 1720 – July 9, 1766) was an American Congregational minister and intellectual, best known for his bold sermons on civil and religious liberty. Serving at Boston’s Old West Church, Mayhew combined liberal theology with political activism—arguing that Christians had a duty to resist tyrannical governments. His sermons, especially “A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers”, circulated widely in colonial America and abroad, influencing the ideological foundation of the American Revolution.
Though not a politician himself, Mayhew’s pulpit became a forum for contesting the legitimacy of unrestrained authority, advocating for accountability, private judgment, and moral resistance. His blending of theology with political critique made him controversial in his day—and foundational to republican thought in America.
Early Life and Background
Jonathan Mayhew was born on Martha’s Vineyard, Massachusetts, on October 8, 1720. Thomas Mayhew (1592–1682), an early proprietor and missionary for Martha’s Vineyard and neighboring islands.
His father, Experience Mayhew, was a missionary to the Native American communities on the Vineyard and had a reputation for religious outreach.
In 1744, he graduated from Harvard College, after which he pursued further theological study. Doctor of Divinity (D.D.) from the University of Aberdeen in Scotland.
Ministry at Old West Church, Boston
In 1747, Mayhew was called to serve as pastor of the Old West Church (sometimes called West Church) in Boston.
From the pulpit, Mayhew began to articulate theological views that departed from strict Calvinist orthodoxy. He emphasized:
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The unity of God (rather than strict Trinitarianism),
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The subordinate nature of Christ (i.e. Christ as a subordinate agent under God),
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Salvation by character and moral conduct, rather than by predestination or election alone.
His ministry made his congregation in practice resemble one of the earliest Unitarian-leaning congregations in New England—even though it was never formally Unitarian.
Mayhew also believed in the idea that public calamities (such as disasters or disasters to cities) might be divine chastisements, calling on communities to repent and reform. For example, after a great fire in Boston in 1760, he delivered a sermon attributing the disaster to divine displeasure unless the city reformed.
Political Theology & Sermons of Resistance
Where Mayhew became especially influential was his political theology—the view that civil government is instituted for the common good, not for arbitrary dominion. He argued that when rulers act contrary to the welfare of the people, they forfeit the moral claim to obedience.
One of his most famous works was A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers (1750), delivered on the centennial of King Charles I’s execution. In it, Mayhew wrestled with the doctrine of non-resistance (i.e., that subjects must submit to rulers under all circumstances), rejecting it when applied to tyrants who violate natural and civil rights. He argued that royal authority is contingent on justice, and that Christians might rightly resist oppressive government.
Mayhew’s 1750 sermon and subsequent versions were widely read, reprinted in Boston and London, and gained a reputation as an intellectual spark in the evolving American resistance ideology. John Adams later referred to Mayhew’s sermon as “the spark that ignited the American Revolution.”
He also delivered election sermons (in 1750, 1754) and sermons in 1765 opposing the Stamp Act, arguing that taxation without representation violated principles of liberty and consent.
In 1763, Mayhew also published Observations on the Charter and Conduct of the Society for the Propagation of the Gospel in Foreign Parts, critiquing the British missionary institution (an arm of the Church of England) for interference and overreach in America.
By 1765, he was named Dudleian lecturer at Harvard.
Historical Milestones & Context
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Mayhew’s 1750 sermon questioning unlimited submission prefigured and legitimized resistance rhetoric in the American colonies.
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He was among the earliest American preachers to blend theological liberalism with political radicalism, challenging Calvinist orthodoxy and royal authority simultaneously.
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His writings were printed and distributed both in New England and London, giving his ideas transatlantic reach.
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He was active during key moments of colonial resistance, such as the Stamp Act crisis and debates on colonial rights.
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Mayhew’s theology functioned as a bridge between religious dissent (less rigid Puritanism) and political dissent (challenge to unaccountable power), contributing to the ideological currents that fueled revolution.
Personality, Beliefs & Style
Jonathan Mayhew was intellectually bold, uncompromising, and principled. He combined reasoned argument, scriptural citation, and historical reference in his sermons, rather than relying solely on emotive appeals or revivalist fervor.
Though rooted in Congregationalist tradition, he embraced Arminian theology rather than strict Calvinistic determinism, emphasizing human responsibility and moral freedom in his preaching.
Mayhew valued private judgment—the idea that individuals should reason for themselves in religion—and expected ministers and civil rulers to earn legitimacy through uprightness, not by mere office.
He was willing to face opposition from more conservative clergy and ecclesiastical critics, defending his views robustly in pamphlets and sermons.
Notable Works & Writings
Some of Jonathan Mayhew’s significant publications include:
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A Discourse Concerning Unlimited Submission and Non-Resistance to the Higher Powers (1750) – his most famous sermon challenging the doctrine of non-resistance.
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Seven Sermons (1749) – earlier sermon collection.
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Observations on the Charter and Conduct of the Society for the Propagation of the Gospel in Foreign Parts (1763) – critique of British ecclesiastical authority.
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The Snare Broken (1766) – a Thanksgiving discourse following the partial repeal of the Stamp Act.
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Several election sermons (1750, 1754) and sermons on thanksgiving, public disasters, and theology.
His published works circulated widely in pamphlet form and shaped public debates in colonial America.
Legacy and Influence
Jonathan Mayhew’s influence is most strongly felt in the early American movement for liberty, religious liberalism, and dissent from authoritarianism:
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Many later patriots, including John Adams, referenced Mayhew’s sermon as a key intellectual source for colonial justification of resistance.
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Some historians regard Mayhew as among America’s first revolutionary preachers — blending theology and political resistance.
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He is sometimes titled “Father of Civil and Religious Liberty” by admirers, for his courageous stand in arguing that government must be accountable and that citizens have a moral right to resist when rulers fail in their duties.
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In religious history, Mayhew is seen as a precursor to Unitarianism in America—his emphasis on the unity of God, moral religion over dogma, and individual conscience anticipated later liberal Christian theology.
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His melding of religion and political protest set a model for later clergy to be social critics, not merely spiritual guides.
While Mayhew died relatively young (age 45) in 1766, his writings continued to be read and reprinted for decades, contributing to the intellectual ferment leading into the American Revolution.
Lessons from Jonathan Mayhew
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Moral legitimacy matters: Authority must be grounded in justice and service to the people; otherwise it invites resistance.
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The pulpit can be a voice of conscience: Religious leaders, through thoughtful argument, can sway public opinion and challenge entrenched powers.
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Religious liberalism and political liberty can align: Mayhew shows that critique of dogma and critique of tyranny can go hand in hand.
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Writing and preaching across borders: His pamphlets and sermons, published widely in both America and London, reveal the power of transatlantic intellectual exchange.
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Courage in dissent: Facing ecclesiastical censure did not deter Mayhew; his example shows that innovation in theology or politics often demands boldness.
Conclusion
Jonathan Mayhew stands as a striking figure at the crossroads of religion and revolution in colonial America. A preacher who dared to question doctrine and monarchy alike, he helped lay ideological groundwork for independence and a more open, reasoned Christianity. His sermons, combining scripture, reason, and political philosophy, resonated far beyond Boston and outlived his life.
Though lesser known to many today, Mayhew’s thought echoes in American traditions of dissent, conscience, and religious freedom. If you like, I can craft a timeline of his life and sermons or produce annotated editions of his key works. Would you like me to do that?