[121] [“Certain it is from the word of truth, that the anti-christian kingdom shall be destroyed and rooted up by Christian princes and states long before the great harvest of the end of the world.... And either such princes must perform this great work without prayer, and then it were not sanctified to God, or if it be a sacrifice sanctified to God, they must pray for their desolation before they inflict it.” Cotton’s Reply, p. 53.]
[122] [“It might as truly be said the ministers of Christ are forbidden to denounce present or speedy destruction to any murderers, &c.” Cotton’s Reply, p. 54.]
[123] [“It is moral equity, that blasphemers, and apostate idolaters seducing others to idolatry, should be put to death, Levit. xxiv. 16.... The external equity of that judicial law of Moses was of moral force, and bindeth all princes to express that zeal and indignation, both, against blasphemy in such as fall under their just power, which Ahab neglected; and against seduction to idolatry, which Ahab executed, or else Elijah, or some others, by his consent.” Cotton’s Reply, p. 55.]
[124] [“It was no just cause for the civil magistrate to punish the Pharisees, for that they took unjust offence against Christ’s wholesome doctrine. For neither was the doctrine itself a fundamental truth; nor was their offence against it a fundamental error, though it was dangerous. Besides, the civil magistrates had no law established about doctrines, or offences of that nature. And therefore, they could take no judicial cognizance of any complaint presented to them about the same.” Cotton’s Reply, p. 57.]
[125] [“Paul’s appeal to Cæsar, was about the wrongs done unto the Jews. The wrongs to them were not only civil, but church offences, which Paul denied.... A man may be such an offender in matters of religion, against the law of God, against the church, as well as in civil matters against Cæsar, as to be worthy of death.... Paul, or any such like servant of Christ, if he should commit any such offence, he would not refuse judgment unto death.” Ib. p. 59.]
[126] [“We do not say, It is the holy will and purpose of God to establish the doctrine and kingdom of his Son only this way, to wit, by the help of civil authority. For it is his will also to magnify his power in establishing the same ... by the sufferings of his saints, and by the bloody swords of persecuting magistrates: ... but it is the duty of magistrates to know the Son, acknowledge his kingdom, and submit their thrones and crowns to it, &c.” Cotton’s Reply, p. 61.]
[127] [“We do not allege that place in Isaiah, to prove kings and queens to be judges of ecclesiastical causes; but to be providers for the church’s well-being, and protectors of it.” Cotton’s Reply, p. 61.]
[128] [“We do not hold it lawful for a Christian magistrate to compel by civil sword either Pharisee, or any Jew, or pagan, to profess the religion, or doctrine, of the Lord Jesus, much less do we think it meet for a private Christian to provoke either Jewish or pagan magistrates to compel Pharisees to submit to the doctrine or religion of Christ Jesus.” Cotton’s Reply, p. 64. On this Mr. Williams observes, that Mr. Cotton believes “it is no compulsion to make laws with penalties for all to come to church and to public worship.” Bloudy Tenent yet more Bloudy, p. 87.]
[129] [“When the corruption, or destruction of souls, is a destruction also of lives, liberties, estates of men, lex talionis calleth for, not only soul for soul, but life for life.” Cotton’s Reply, p. 64.]
[130] [“Yet it is not only every man’s duty, but the common duty of the magistrates to prevent infection, and to preserve the common health of the place, by removing infectious persons into solitary tabernacles.” Ib. p. 65.]