 | 39.
Ibid
. 6.
|
| 1. Cotton Mather,
Malachi. Or, The Everlasting Gospel
, 7-8 and
passim
.
|
| 2. See above, Chapters 4 and 10; and John Cotton,
The Covenant of Gods Free Grace
(London, 1645), 18; Peter Bulkely,
The Gospel-Covenant, Or The Covenant Of Grace Opened
(2d. ed., London, 1651), 321; John Preston,
The New Creature
(London, 1633), 23, and
The New Covenant, or The Saints Portion
(London, 1629), 477. I have been guided to these works and to several of the quotations by Perry Miller's essay, "The Marrow of Puritan Divinity," in
Errand Into The Wilderness
(Cambridge, Mass., 1956), 50-98.
|
| 3. Cotton Mather always carefully argued that faith "justified" men only in a limited sense"
Organically
and
Relatively
; Inasmuch as it is the Instrument by which a man apprehends the
Righteousness
of the Lord. . . ." It did not justify men as "a
|
| Work.
" The material and meritorious cause of the believer's justification was the righteousness of Christ. See his
Faith At Work
(Boston, 1697), 3; and
The Everlasting Gospel
, 8-15 and
passim
|
| 4. Cotton Mather,
A Soul Well-Anchored
, 12.
|
| 5. Cotton Mather,
Meat Out Of The Eater
148-49; and Mather's
Genuine Christianity
(Boston, 1721), 4, 5.
|
| 6. Cotton Mather,
Coelestinus
, 7, 8, and see also, 9-10;
Christodulus
(Boston, 1725).
|
| 7. Mather, of course, did not often make clear every premise of his theory, but he left no doubt that the power in the covenant came from God.
|
| 8. Cotton Mather,
The Call Of The Gospel
, 36;
Nails Fastened
(Boston, 1726), 13, 15.
|
| 9. Cotton Mather,
The Cure of Sorrow
(Boston, 1709), 35, for an example of Mather's urging men to plead the promises of the covenant.
|
| 10. But, of course, Mather always emphasized that the power for these inner, "subjective," actions came from God. See, for example, Mather's
Faith At Work
and
The Everlasting Gospel
. This matter is also discussed in Chapter 13.
|
|