William G. T. Shedd (1820–1894) on Preterition, and its Compatibility with the Infinite Compassion of God; or With His Common Grace, Universal Love, Christ’s Expiation for All, and God’s Desire for the Salvation of All Men

What is preterition? It is God’s passing by a sinner in the bestowment of regenerating, not of common grace. All men are blessed with common grace. There is no election or reprobation in this reference. God’s mercy in this form and degree of it is universal and indiscriminate. But common grace fails to save the sinner, because of his love of sin, his aversion to holiness, and his unbelief. The martyr Stephen’s words are applicable to every man in respect to common grace: “Ye stiff-necked, ye do always resist the Holy Ghost” (Acts vii, 51). Consequently, in order to save any sinner whatsoever requires a still higher grade of grace which, in the phrase of the Larger Catechism (67), “powerfully determines” his will by regenerating it. Here is where the Divine discrimination comes in. It is with reference to this kind and degree of grace that God says : “I will have mercy on whom I will have mercy” (Ex. xxxiii, 19; Rom. ix, 15). And this is the Scripture truth which is now on trial in the Presbyterian Church. This is the particular doctrine which excites animosity in some minds, and which it is contended must be cut out of the Confession like cancerous matter that is killing the body. Let us consider the objections that are made to it.

1. It is objected that preterition is inconsistent with the infinite compassion of God for the souls of all men, and cannot be squared with such assertions as, “As I live, saith the Lord, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye, for why will ye die. God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him might not perish but have everlasting life.”

The first reply to this is, that these and many similar affirmations of the Divine pity for the sinful soul and the Divine desire for its salvation, are written in the same inspired volume that contains such assertions as the following: “Many shall seek to enter in and shall not be able. He hath blinded their eyes and hardened their hearts, that they should not see with their eyes, and be converted, and I should heal them. The Son of Man goeth as it was determined; but woe unto that man by whom He is betrayed. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand not of works but of him that calleth, it was said, The elder shall serve the younger. The disobedient stumble at the word, whereunto also they were appointed.” Since both classes of passages come from God, He must see that they are consistent with each other whether man can or not. Both, then, must be accepted as eternal truth by an act of faith, by every one who believes in the inspiration of the Bible. They must be presumed to be self-consistent, whether it can be shown or not.

But, secondly, there are degrees of mercy. Because God does not show the highest degree of it to a particular sinner, it does not follow that He does not show him any at all. He may grant him the mercy of common grace, and when this is resisted and nullified by his hostile self-will and obstinate love of sin, He may decide not to bestow the mercy of special grace, and yet not be chargeable with destitution of love and compassion towards him. Any degree of love is love; and any degree of compassion is compassion. To contend that the Divine love must be of exactly the same degree towards all creatures alike or else it is not love, is untenable. It is certain that God can feel love and pity towards the souls of all men, as His creatures and as sinners lost by their own fault, and manifest it in that measure of grace which “leads to repentance” (Rom. ii, 4.) and would result in it if it were not resisted, and yet not actually save them all from the consequences of their own action. The Scriptures plainly teach that God so loved the whole world that He gave His only-begotten Son to make expiation for “the sins of the whole world and they just as plainly teach that a part of this world of mankind are sentenced, by God, to eternal death for their sins. The Arminian and the Calvinist both alike deny the doctrine of universal salvation, yet believe that this is compatible with the doctrine of God’s universal benevolence. Both deny the inference that if God does not save every human being, He does not love the soul of every human being; that if He does not do as much for one person as He does for another, He is unmerciful towards him. It is a fallacy to maintain, that unless God does all that He possibly can to save a sinner, He does not do anything towards his salvation; as it would be fallacious to maintain, that unless God bestows upon a person all the temporal blessings that are within His power, He does not show him any benevolence at all. This fallacy lies under the argument against preterition. It is asserted that if God “passes by” a sinner in the bestowment of regenerating grace, He has no love for his soul, no desire for its salvation, and does nothing towards its welfare. But if God really felt no compassion for a sinner, and showed him none, He would immediately punish him for his sin, and the matter would end here. The sinner’s doom would be fixed. Just retribution would follow transgression instantaneously, and forever. And who can impeach justice? “As all men have sinned in Adam, and are obnoxious to eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the Apostle: 1 That every mouth may be stopped, and all the world may become guilty before God’” (Dort Canons, I, i). But God does not do this. He suffers long and is forbearing with every sinner without exception. There is not a transgressor on earth, in Christendom or heathendom, who is not treated by his Maker better than he deserves; who does not experience some degree of the Divine love and compassion. God showers down upon all men the blessings of His providence, and bestows upon them all more or less of the common influences and operation of the Holy Spirit. This is mercy to the souls of men universally, and ought to move them to repent of sin and forsake it. This common grace and universal benevolence of God is often spoken of in Scripture. “Despisest thou, O man, the riches of God’s goodness, and forbearance, and long suffering; not knowing [recognizing] that the goodness of God leads [tends to lead] thee to repentance? But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath?” (Rom. ii, 4, 5). Here is the common grace of God enjoyed by men universally, and thwarted by their love of sin, and obstinate self-will in sin. But is God unmerciful and destitute of compassion towards this man, if He decides to proceed no further with him, but leave him where he is, and as he is? Is all that God has done for him in the way of long suffering, forbearance, kindness, and inward monitions in his conscience, to count for nothing? If this treatment of the sinner is not benevolence and compassion, what is it? It is mercy in God to reveal to every man the law of God—nay even “the wrath of God against all ungodliness and unrighteousness of men who hold the truth in unrighteousness”—for by this revelation, the man is warned and urged to turn from sin and live. This is one way in which God says to the sinner, “Turn ye, turn ye, for why will ye die. As I live I have no pleasure in the death of him that dieth.” It is mercy in God, and is so represented by St. Paul, when He “does not leave Himself without witness, in that He does good, sending rain from heaven, and fruitful seasons, filling men’s hearts with good and gladness, and makes of one blood all nations of men for to dwell on all the face of the earth, and determines the bounds of their habitation, that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us” (Acts xiv, 17 ; xvii, 26, 27). That this gracious and fatherly interest in their souls’ welfare is repelled and nullified by their preference for sin and love of worldly pleasure, and comes to naught, does not alter the nature of it as it lies in the heart of God. It is Divine mercy and love for human souls, notwithstanding its ill success.

Common grace is great and undeserved mercy to a sinner, and would save him if he did not resist and frustrate it. In and by it, “God commandeth all men everywhere to repent,” and whoever repents will find mercy. In and by it, God commands every hearer of the written Word to believe on the Lord Jesus Christ, and whoever believes shall be saved. The common grace of God consists of the written, or, in the instance of the heathen, the unwritten Word, together with more or less of the convicting operation of the Holy Spirit. Says [Charles] Hodge (ii, 667), “The Bible teaches that the Holy Spirit, as the Spirit of truth, of holiness, and of life in all its forms, is present with every human mind, enforcing truth, restraining from evil, exciting to good, and imparting wisdom, or strength, when, where, and in what measure seemeth to Him good. In this sphere, also, He ‘divideth to every man severally as He will.’” Whoever is in any degree convinced of sin, and is in any degree urged by his conscience to confess and forsake it, is a subject of common grace. And whoever stifles conviction, refuses confession, and “holds down the truth in unrighteousness,” resists common grace. St. Paul charges this sin upon both the heathen and the evangelized. Common grace, we repeat, is great and undeserved mercy to a sinner, and by it God evinces His pity for his soul, and His desire for its salvation. But man universally, unevangelized and evangelized, nullifies this form and degree of the Divine mercy, by his opposition. The opponent of preterition comes in here at this point, and contends that God is bound to go yet further than common grace with sinful man, and subdue his enmity by creating him anew in the spirit of his mind; and that if He “passes him by,” and leaves him where he is, and as he is, He has no love for his soul. The sovereignty of God in this matter of bestowing regenerating grace is denied. To bestow it upon Jacob but not upon Esau, upon some but not upon all, is said to be injustice and partiality.

Scripture denies that God is under obligation to follow up His defeated common grace with His irresistible special grace. It asserts His just liberty to do as He pleases in regard to imparting that measure of grace which produces the new birth, and makes the sinner “willing in the day of God’s power.” The passages have already been cited. And reason teaches the same truth. Mercy from its very nature is free and optional in its exercise. God may manifest great and unmerited compassion to all men in common grace and the outward call, and limit His compassion if He please to some men in special grace and the effectual call. He may call upon all men to repent and believe, and promise salvation to all that do so, and yet not incline all men to do so. No one will say that a man is insincere in offering a gift, if he does not along with it produce the disposition to accept it. And neither should one assert this of God. God sincerely desires that the sinner would hear His outward call, and that His common grace might succeed with him. He sincerely desires that every one who hears the message: “Ho, every one that thirsteth, come ye to the waters; yea, come buy wine and milk without money,” would come just as he is, and of his own free will, “for all things are ready.” The fact that God does not go further than this with all men and conquer their aversion, is consistent with this desire. No one contends that God is not universally benevolent because He bestows more health, wealth, and intellect, upon some than upon others. And no one should contend that He is not universally merciful, because He bestows more grace upon some than upon others. The omnipotence of God is able to save the whole world of mankind, and to our narrow vision it seems singular that He does not; but be this as it may, it is false to say that if He does not exert the whole of His power, He is an unmerciful being towards those who abuse His common grace. That degree of forbearance and long suffering which God shows towards those who resist it, and that measure of effort which He puts forth to convert them, is real mercy towards their souls. It is the sinner who has thwarted this benevolent approach of God to his sinful heart. Millions of men in all ages are continually beating back God’s mercy in the outward call and nullifying it. “A man who has had common grace, has been the subject of the Divine compassion to this degree. If he resists it, he cannot charge God with unmercifulness, because He does not bestow upon him still greater mercy in the form of regenerating grace. A beggar who contemptuously rejects the five dollars offered by a benevolent man, cannot charge stinginess upon him because after this rejection of the five dollars he does not give him ten. Any sinner who complains of God’s ‘passing him by’ in the bestowment of regenerating grace after his abuse of common grace, virtually says to the high and holy One who inhabits eternity, ‘Thou hast tried once to convert me from sin; now try again, and try harder.’”

God’s desire that a sinner should “turn and live” under common grace, is not incompatible with His purpose to leave him to “eat of the fruit of his own ways, and be filled with his own devices”—which is the same thing as “foreordaining him to everlasting death.” A decree of God may not be indicative of what He desires and loves. He decrees sin, but abhors and forbids it. He decrees the physical agony of millions of men in earthquake, flood and conflagration, but He does not take delight in it. His omnipotence could prevent this suffering in which He has no pleasure, but He decides for adequate reasons not to do so. Similarly, He could prevent the eternal death of every single member of the human family, in which He takes no pleasure, but decides not to do so for reasons that are wise in His sight. The distinction between the revealed will and the secret will of God is a valid one; and the latter of these wills may be no index of the former, but the exact contrary of it. This is particularly the case when evil is the thing decreed.*

*The difference between will as general desire and inclination, and will as a particular volition or decision in a special instance, is seen in human action, and is well understood. For sufficient reasons, a man may decide in a particular case to do by a volition something entirely contrary to his uniform and abiding inclination—say, to have his leg amputated. This decision is his “decree,” and is no index of what he is pleased with.

William G. T. Shedd, “The Meaning and Value of the Doctrine of Decrees,” The Presbyterian and Reformed Review 1.1 (January 1890): 8–14.

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The MacArthur Study Bible Note (and Commentary) on Matthew 23:37 As Expressing A Wish of God and A Well-Meant Appeal

23:37 I wanted…but you were not willing! God is utterly sovereign and therefore fully capable of bringing to pass whatever He desires (cf. Is. 46:10)—including the salvation of whomever He chooses (Eph. 1:4, 5). Yet, He sometimes expresses a wish for that which He does not sovereignly bring to pass (cf. Gen. 6:6; Deut. 5:29; Ps. 81:13; Is. 48:18). Such expressions in no way suggest a limitation on the sovereignty of God or imply any actual change in Him (Num. 23:19). But these statements do reveal essential aspects of the divine character: He is full of compassion, sincerely good to all, desirous of good, not evil—and therefore not delighting in the destruction of the wicked (Ezek. 18:32; 33:11). While affirming God’s sovereignty, one must understand His pleas for the repentance of the reprobate as well meant appeals—and His goodness toward the wicked as a genuine mercy designed to provoke them to repentance (Rom. 2:4). The emotion displayed by Christ here (and in all similar passages, such as Luke 19:41) is obviously a deep, sincere passion. All Christ’s feelings must be in perfect harmony with the divine will (cf. John 8:29)—and therefore these lamentations should not be thought of as mere exhibitions of His humanity.

John MacArthur, ed., The MacArthur Study Bible (Nashville: Word Bibles, 1997), 1437–38. “…I personally bear full responsibility for all the notes in The MacArthur Study Bible because they all have come from me and through me…” (ibid., xi).

It was never God’s ultimate plan and desire for His people to be punished but for them to return to Him in faithfulness and devotion. “How often I wanted to gather your children together, the way a hen gathers her chicks under her wings,” Jesus lamented. He longed to draw Israel to Himself and protect her just as a mother hen gathers her chicks under her wings to protect them from a storm that would batter them or a hawk that would devour them. There was a beautiful intimacy and tenderness in Jesus’ words and no doubt in His voice as He mourned over His people. He had come “to His own, and those who were His own did not receive Him” (John 1:11).

David exulted, “How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings” (Ps. 36:7). It was God’s great desire that all men, especially His beloved children Israel, would take refuge under His wings. At many times and in many forms Jesus had often given invitations such as, “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and you shall find rest for your souls” (Matt. 11:28–29).

But you were unwilling, He said. He came to His people in truth and light and love and offered them the kingdom God had long promised, but they rejected the King and forfeited the kingdom. Instead of inheriting the blessing God proffered for their faith, they inherited the judgment He promised for their unbelief.

Nothing in Scripture is more certain than the truth that God is sovereign over all things; but God’s Word nowhere teaches determinism, as this verse makes clear. God was abundantly willing for Israel and all men to receive and follow His Son, but most of them were unwilling. They did not turn from Christ because of fate but solely because of their own unwillingness. When a person rejects Christ, it is never God’s desire or God’s fault but always his own.

John F. MacArthur Jr., Matthew, vol. 3 of MacArthur New Testament Commentary (Chicago: Moody Press, 1985), 401.

Thomas D. Hawkes on John Calvin’s (1509–1564) View of God’s General Love to All People

4. God’s Love Is Seen in General to All People

If it should be asked, Does God love all people in general? Calvin answers with a broad yes. “The Heavenly Father loves the human race, and wishes that they should not perish.”³⁸ This love is seen in the general disposition of the will of God, who “wills not the death of a sinner,” but calling all to repentance promises to receive them, “if they only seriously repent.”³⁹ Indeed, even providence is evidence of this love, for it reveals “his concern for the whole human race.”⁴⁰

Dekker argues, following Berkhof, that for Calvin, God’s love is not actually two different kinds of loves—one for the elect and another for the reprobate. Rather, God’s love is of one essence, but it has two different effects—in the elect and in the reprobate.⁴¹ “Some of the effects of the one love of God reach all men alike, while other effects get through only to the elect.”⁴² While there is a general fatherly love in creation, providence, and the offering of the gospel, the effective embrace of fatherly love is only given to the elect. “God embraces in fatherly love none but his children, whom he has regenerated with the Spirit of adoption.”⁴³

Therefore, while God does love all humanity, the fatherly embrace, or the effectiveness of God’s love, is realized only in his chosen. Those who are not predestined to life, while loved in a true sense, reject the offer of salvation, apart from which they cannot naturally deduce that God is a loving Father, even though he has supplied ample evidence of his love. “We cannot by contemplating the universe infer that he is father.”⁴⁴

Just as the knowledge of God available to humanity through the sensus divinitatis cannot lead one to salvation, but serves to render humanity without excuse for its ingratitude, the knowledge of God’s Creator-love serves a similar purpose. “Proofs of the love of God towards the whole human race exist innumerable, all of which demonstrate the ingratitude of those who perish.”⁴⁵ Humanity should be able to see God as loving Father, giving his many proofs, but due to their own willful sin, they will not, and so are all the more culpable.

As we further contemplate the question of God’s love for the reprobate, it is helpful to define certain aspects of God’s love more precisely. A failure to do so leads one to concur with McMahon, who argues that Calvin has gone too far in asserting that God has a fatherly love for the reprobate. “This writer disagrees with Calvin in his use of terms. The Bible does not ascribe ‘fatherly kindness’ to anyone but the Christian.”⁴⁶

When we understand that God’s love, while of one essence, has various aspects, we can begin to untangle this particular Gordian knot. D. A. Carson has helpfully distinguished five aspects of God’s love:

(1) God’s intra-Trinitarian love, (2) God’s love displayed in His providential care, (3) God’s yearning warning and invitation to all human beings as He invites and commands them to repent and believe, (4) God’s special love toward the elect, and (5) God’s conditional love toward His covenant people as He speaks in the language of discipline.⁴⁷

If we consider meanings 2 and 3—providential love and yearning love inviting all to repent—we begin to more properly distinguish what Calvin does, and does not, imply when he speaks of God’s love for the reprobate. Commenting on Ezek 18:23, “Have I any pleasure in the death of the wicked?” Calvin finds an affirmation of Carson’s third type of love, a yearning for repentance. “God desires nothing more earnestly than that those who were perishing and rushing to destruction should return into the way of safety.”⁴⁸ Similarly, Calvin comments that when Jesus looked with love upon the rich young ruler who refused to repent, this was real love.

But God is sometimes said to love those whom he does not approve or justify.… Thus the question is answered, How was it possible that Christ should love a man who was proud and a hypocrite, while nothing is more hateful to God than these two vices? For it is not inconsistent that the good seed, which God has implanted in some natures, shall be loved by Him, and yet that He should reject their persons and their works on account of corruption.⁴⁹

This love of God for even the reprobate, can be asserted because, while God’s wrath is circumstantial—dependent upon the particular sin that God’s justice must rightly condemn—his love is intrinsic to his very nature as he looks upon his creation, even those parts of it which are fallen in rebellion. “Where there is no sin, there is no wrath, but there will always be love in God.”⁵⁰ “There is nothing intrinsically impossible about wrath and love being directed toward the same individual or people at once. God in His perfections must be wrathful against His rebel image-bearers, for they have offended Him; God in His perfections must be loving toward His rebel image-bearers, for He is that kind of God.”⁵¹

While clearly asserting that God does really love the reprobate, Calvin admits that our efforts to understand exactly how God does so may lead us into a confusing labyrinth.⁵² Although we cannot precisely understand the mystery of how God loves even the reprobate, we must accept it, for “it is not surprising that our eyes should be blinded by intense light.”⁵³
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38 Com. John 3:16.
39 Com. Ezek 18:23.
40 Inst. 1.17.1.
41 Harold Dekker, “God’s Love to Sinners: One or Two?,” Reformed Journal 13 (1963): 12–16, esp. 15.
42 Ibid., 12.
43 Com. Mark 10:21.
44 Inst. 2.6.1.
45 John Calvin, Defense of the Secret Providence of God, in Calvin’s Calvinism, ed. and trans. H. Cole (Grand Rapids: Eerdmans, 1956), 268.
46 C. Matthew McMahon, John Calvin’s View of God’s Love and the Doctrine of Reprobation (Crossville, TN: Puritan, 2015), Kindle edition, location 721.
47 D. A. Carson, “God’s Love and God’s Wrath,” BibSac 156 (1999): 387–98, esp. 393.
48 Com. Ezek 18:23.
49 Com. Mark 10:21.
50 Carson, “God’s Love and God’s Wrath,” 388.
51 Ibid., 389.
52 Com. John 15:9.
53 Com. Ezek 18:23.

Thomas D. Hawkes, “John Calvin: Prophet of God’s Love,” Westminster Theological Journal 82, no. 1 (2020): 43–45. 

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Thomas D. Hawkes, PhD, is founding pastor of Uptown Church in Charlotte, North Carolina, and is director of the new Center for Church Planting at Reformed Theological Seminary-Charlotte. He is an ordained minister in the Presbyterian Church of America.

Michael A. G. Haykin’s Account of the Alleged Statements of John Ryland Sr. to William Carey Regarding Missions

Now it was in this forum of ministerial meetings that Carey first tested his ideas concerning the obligation of believers to be involved in evangelism outside of Britain. Fuller tells us that at several of the meetings between 1787 and 1790, Carey’s convictions were the topic of conversation. ‘Some of our most aged and respectable ministers,’ Fuller added, thought that ‘it was a wild and impracticable scheme that he [i.e. Carey] had got in his mind, and therefore gave him no encouragement.’⁷⁵ Fuller did not specify which of the association’s ‘most aged and respectable ministers’ pooh-poohed Carey’s ideas. Tradition, on the other hand, has especially attributed this disdain for Carey’s vision to John Collett Ryland, the father of Carey’s close friend.

The first writer to mention the elder Ryland’s name in this connection was John Webster Morris. In the first edition of his memoirs of Andrew Fuller, published in 1816, Morris claimed that ‘before the end of 1786’ Carey and ‘another minister of the same age and standing’—in his account Morris does not indicate that this other minister was actually himself—attended a minsterial meeting in Northampton. That evening, as a number of the ministers were chatting, the elder Ryland ‘imperiously demanded’ that Carey and the other minister each propose a topic for discussion. After much hesitation, Carey suggested the topic on which he had been long ruminating: ‘Whether the command given to the apostles to “teach all nations” was not obligatory on all succeeding ministers to the end of the world, seeing that the accompanying promise was of equal extent?’ Carey’s question had obviously grown out of his reflections on Matthew 28:18–20. The promise he had in mind is clearly that given by the Lord Jesus in verse 20, and the command that in the first part of verse 19. If, Carey reasoned, Christ’s promise of his presence is for all time (v. 20), what of his command (v. 19)? As we have seen, this sort of reasoning was later made the subject of an extensive rebuttal in the first section of Carey’s Enquiry. In Morris’s narration of this event, Ryland promptly responded to Carey that ‘Nothing could be done before another Pentecost, when an effusion of miraculous gifts, including the gift of tongues, would give effect to the commission of Christ as at first.’ Moreover, according to Morris, Ryland gruffly told Carey that he was ‘a most miserable enthusiast for asking such a question’! However, in Morris’s second edition of the Fuller memoirs, which appeared in 1826, he suggested that all of Ryland’s remarks may simply have been ‘a piece of pleasantry,’ or even ‘intended as ironical.’⁷⁶

Eustace Carey, when he recounted this event in his 1836 biography of his uncle, identified Morris as having been present on the occasion and said that Carey himself had mentioned the event to him not long after Eustace arrived in India in 1814. Eustace Carey did not remember the exact words that his uncle said were spoken to him, but he did ‘distinctly recollect that some strong epithet was said to have been used.’ Even though Eustace knew that his uncle questioned the accuracy of Morris’s recollection when it first appeared in print, he was prepared to believe Morris’s version of the event, because of ‘the characteristic vehemence’ of the elder Ryland and the novelty of foreign missions at the time when the event is said to have taken place.⁷⁷

Yet a third account comes from the hand of John C. Marshman (1794–1877), the son of Carey’s co-worker in India, Joshua Marshman. Writing in 1859, he stated that when the elder Ryland heard Carey’s proposed topic, he ‘denounced the proposition with a frown’ and told Carey in no uncertain terms: ‘Young man, sit down. When God pleases to convert the heathen, he will do it without your aid or mind.’⁷⁸

Understandably, John Ryland, Jr denied that his father ever uttered such sentiments. In a lengthy footnote which appeared in both editions of his life of Fuller, that of 1816 and that of 1818, Ryland questioned Morris’s dating of the event as having taken place ‘before tne end of 1786.’ Ryland stated that his father had left Northampton for Enfield, just outside of London, before any of the minsterial meetings in 1786. This is confirmed by Ryland’s diary, in which it is stated that his father left Northampton on 11 November 1785 and never returned during his entire sojourn at Enfield, where he died in 1792.⁷⁹ This narrows the event down to 1785. In addition to the annual assembly that year, there was a ministerial meeting in Northampton on 30 September. Fuller, Sutcliff and Thomas Skinner (d.1795), the Baptist minister at Towcester, preached during the day. That evening there was discussion between the pastors which centered on two questions: ‘To what causes, in ministers, may much of their want of success be imputed?’ and ‘What was a sufficient call, to attempt introducing village-preaching into places where it had not ben usual before?’⁸⁰ Since this meeting was in Northampton, the elder Ryland would almost certainly have been present. But his son, who was also present, claimed that the first time he heard of what his father purportedly said to Carey was when Morris published his life of Fuller in 1816. Moreover, Ryland maintained the words that Morris attributed to his father did not sound at all like his father! ‘No man prayed and preached about the latter-day glory, more than my father,’ Ryland said. In other words, the elder Ryland longed for the day when the knowledge of Christ would fill the earth. In sum, the younger Ryland said, it was an ‘ill-natured anecdote.’

Yet, two years before his death in 1834, Carey spent an evening reminiscing with his old co-worker Joshua Marshman about the early days of their missionary enterprise. According to a letter that Marshman wrote in the early hours of the following morning, 23 May 1832, Carey made particular mention of the way in which God had kept alive his feelings about overseas missionary work when ‘good old John Ryland (the Doctor’s father) denounced them as unscriptural.’⁸¹ Thus, despite the younger Ryland’s defense of his father, the evidence would seem to indicate that the elder Ryland, who had definite High Calvinist predilections and who could express himself quite vehemently at times, did indeed administer a sizzling rebuke to Carey during the evening of 30 September 1785.
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75. Ibid. [Carey, Memoir of William Carey], p. 69.
76. Morris, Memoirs of the Life and Death of the Rev. Andrew Fuller, pp. 96–7; Culross, The Three Rylands, p. 61.
77. Carey, Memoir of William Carey, pp. 47–8.
78. Marshman, The Life and Times of Carey, Marshman, and Ward, vol. I, p. 10.
79. Ryland, Life and Death of the Rev. Andrew Fuller (1818 ed.), p. 112, note; Ryland, ‘Autograph Reminiscences,’ p. 11.
80. Ryland, Life and Death of the Rev. Andrew Fuller (1818 ed.), pp. 111–12 and note.
81. Cited in Periodical Accounts of the Serampore Mission, N. S., (1834), pp. 638–9. For another perspective on the elder Ryland, see Iain H. Murray, ‘William Carey: Climbing the Rainbow,’ The Banner of Truth, 349 (October 1992), pp. 20–21.

Michael A. G. Haykin, One Heart and One Soul: John Sutcliff of Olney, His Friends and His Times (Darlington, UK: Evangelical Press, 1994), 193-196.

William Cooper (fl.1653) on the Love of God

The Love of God is either natural or voluntary; thus divines distinguish, and that well.

1. The natural love of God is that wherewith God loves himself; that is, the reciprocal love whereby the three Persons love each other. (Matt. 3:17; John 3:35; John 5:20; John 17:24). This essential natural love of God is therefore necessary; God cannot but love himself.

2. The Love of God is voluntary: thus he loves his Creatures with a general love.

(1.) Because he made them, and made them good, (Gen. 1:31,) therefore he preserves them: for though sin be really evil, and none of God’s making, but contrary to God, and hated of God; yet God loves the creatures as his creatures, although sinful, with a general love. (Matt. 5:44, 45.)

(2.) He loves some creatures with a special love; and by this he loves Jesus Christ as Mediator.

(i.) This love of God to Christ as Mediator is the foundation of God’s love to his elect. (John 3:35; Eph. 1:6; 1 John 4:9; Rom. 8:39.)

(ii.) By a special love God loves his elect: (John 13:1:) of this love it is said that it is inseparable. Now this is the peculiar love which God bears to some above others; not because they were more lovely than others, nor because God foresaw they would believe and love him; but because God loved them first antecedently to all those things; (Eph. 1:3–5;) and because he loved them, therefore Christ shall come and die, and therefore they shall believe in him and love him. (Deut. 7:6–8.) The sum is this: our love to God is the effect, and not the cause, of God’s love to us; yea, Christ himself as Mediator is the effect of God’s eternal love. (Eph. 2:3–10.) This is primitive doctrine: “All that the Father hath given me shall come unto me. V. 44. No man can come unto me, except the Father which hath sent me draw him.” (John 6:37, 44.) “He hath loved us first. (1 John 4:19.) “I am found of them that sought me not.” (Rom. 10:20.) “God commended his love toward us, that while we were yet Sinners and Enemies, Christ died for us.” (Rom. 5:8, 10.) Upon which I would have old and new Donatists, which make God to love all alike, in order to their salvation; and that there is no special grace,—let them read St. Augustine, Tom. 9. Tract. 102. on John. Tom. 7. Lib. contra Donatistas post Collat. Carthag. p. 403. also p. 402. likewise in Breviculus Collat. cum Donatistis, p. 387. Collat. tertii diei; item, tom. 9. Tract. 87. on John; item, Tom. 2. Epist. 48. p. 118. and many more places. I have therefore named all these, because there is a sort of men risen up among us, corrupters and perverters of the word and ways of God, (Gal. 1:6, 7,) who raise up Donatism and Pelagianism from the death.

William Cooper, “Sermon VI: How a Child of God is to Keep Himself in the Love of God,” in Puritan Sermons 1659–1689: Being the Morning Exercises at Cripplegate, St. Giles in the Fields, and in Southwark by Seventy-Five Ministers of the Gospel In or Near London with Notes and Translations by James Nichols, 6 vols., ed. Samuel Annesley (London: James Nichols for Thomas Tegg, 1844; Wheaton, IL: Richard Owen Roberts Publishers, 1981), 3:131.

Bio:
Wiki
DNB

An Index to the Puritan Sermons (1659–1689) or Morning Exercises at Cripplegate in Six Volumes

This index took a lot of hard work that I did personally. Please do not lift it to put on any other website so as to steal it. Feel free to use this for your own research purposes, and link back to this webpage.

Version Referenced:

The Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. London: Printed for Thomas Tegg, 1844–1845.

Biographical Data:

Wikipedia biographical information with a list of all 75 names.

Samuel Dunn, Memoirs of the Seventy-Five Eminent Divines: Whose Discourses Form the Morning Exercises at Cripplegate, St. Giles in the Fields, and in Southwark: With an Outline of a Sermon From Each Author (London: John Snow, 1844).

Names and Sermons According to Volume (with Wiki, and/or DNB, and Dunn biographical links):

Volume 1

Samuel Annesley (Wiki; Dunn)—“Sermon I: How May We be Universally and Exactly Conscientious?,” Acts 24:16.

William Greenhill (Wiki; Dunn)—“Sermon II: What Must and Can Persons Do toward Their Own Conversion?,” Ezek. 18:32.

Benjamin Needler (Wiki; Dunn)—“Sermon III: How May Beloved Lusts Be Discovered and Mortified?,” Matt 5:29, 30.

John Sheffield (Wiki; DNB; Dunn)—“Sermon IV: What Relapses are Inconsistent with Grace?,” Heb. 6:4–6.

John Gibbon (Wiki; Dunn)—“Sermon V: How May We be So Spiritual, as to Check Sin in the First Risings of It?,” Gal. 5:16.

Matthew Poole (Wiki; Dunn)—“Sermon VI: How Ministers or Christian Friends May and Ought to Apply Themselves to Sick Persons, for Their Good, and the Discharge of Their Own Conscience,” Job 33:23, 24.

John Kitchen (Wiki; Dunn)—“Sermon VII: How Must We Reprove, that We May Not Partake of Other Men’s Sins?,” 1 Tim. 5:22.

Samuel Lee (Wiki; Dunn)—“Sermon VIII: What Means May Be Used toward the Conversion of Our Carnal Relations?,” Rom. 10:1.

Christopher Ness[e] or more likely Thomas Nest [Neast] (Wiki; Dunn)—“Sermon IX: What are the Characters of a Soul’s Sincere Love to Christ? And How May That Love to Him Be Kindled and Inflamed?,” Eph. 6:24.

John Tillotson (Wiki; Dunn)—“Sermon X: Wherein Lies That Exact Righteousness, Which is Required between Man and Man?,” Matt. 7:12.

Thomas Gouge (Wiki; Dunn)—“Sermon XI: After What Manner Must We Give Alms, That They May Be Acceptable and Pleasing unto God?,” 1 Tim. 6:17–19.

Thomas Doolittle (Wiki; Dunn)—“Sermon XII: If We Must Aim at Assurance, What Should They Do, That Are Not Able to Discern Their Own Spiritual Condition?,” 1 John 5:13.

Roger Drake (Wiki; Dunn)—“Sermon XIII: What Difference Is There between the Conflict in Natural and Spiritual Persons?,” Rom. 7:23.

Thomas White (Wiki; Dunn)—“Sermon XIV: What Faith Is That Which Except We Have in Prayer, We Must Not Think to Obtain Any Thing of God?,” James 1:6.

Elias Pledger (Wiki; Dunn)—“Sermon XV: Of the Case of Inward Trouble; and How a Christian Should Behave Himself When Inward and Outward Troubles Meet,” Gen. 42:21, 22.

Joseph Hill (Wiki; Dunn)—“Sermon XVI: In What Things Must We Use Moderation, and in What Not?,” Phil. 4:5.

Thomas Mallery (Wiki; DNB; Dunn)—“Sermon XVII: How May We Have Suitable Conceptions of God in Duty?,” Gen. 18:27.

Thomas Lye (Wiki; Dunn)—“Sermon XVIII: How Are We to Live by Faith of Divine Providence?,” Psa. 62:8.

Thomas Manton (Wiki; Dunn)—“Sermon XIX: How May We Cure Distractions in Holy Duties?,” Matt. 15:7, 8.

William Cooper (Wiki; Dunn)—“Sermon XX: How Must We in All Things Give Thanks?,” 1 Thess. 5:18.

Mr. Simmons (Wiki; Dunn)—“Sermon XXI: How May We Get Rid of Spiritual Sloth, and Know When Our Activity in Duty is From the Spirit of God?,” Psa. 119:37.

Henry Wilkinson (Wiki; Dunn)—“Sermon XXII: Wherein Are We Endangered by Things Lawful?,” Luke 17:27–29.

Thomas Watson (Wiki; Dunn)—“Sermon XXIII: How Must We Make Religion Our Business?,” Luke 2:49.

Henry Hurst (Wiki; Dunn)—“Sermon XXIV: Whether Well-Composed Religious Vows Do Not Exceedingly Promote Religion,” Psa. 116:12, 14.

William Whitaker (Wiki; Dunn)—“Sermon XXV: How Are We Complete in Christ?,” Col. 3:11.

John Jackson (Wiki; Dunn)—“Sermon XXVI: How Shall Those Merchants Keep Up the Life of Religion, Who, While At Home, Enjoyed All Gospel Ordinances, and, When Abroad, Are Not Only Destitute of Them, but Exposed to Persecution?,” Psa. 120:5.

Andrew Bromhall (Wiki; Dunn)—“Sermon XXVII: How is Hypocrisy Discoverable and Curable?,” Luke 12:1.

David Clarkson (Wiki; Dunn)—“Sermon XXVIII: What Must Christians Do, That the Influence of the Ordinances May abide Upon Them?,” 1 Chron. 29:18.

Supplement to the Morning Exercise at Cripplegate:

Samuel Annesley (Wiki; Dunn)—“Sermon I: How May We Attain to Love God with All Our Hearts, Souls, and Minds?,” Matt. 22:37, 38.

John Mil[l]ward (Wiki; DNB; Dunn)—“Sermon II: How Ought We to Love Our Neighbours as Ourselves?,” Matt. 22:39.

Theophilus Gale (Wiki; Dunn)—“Sermon III: Wherein the Love of the World Is Inconsistent With the Love of God,” 1 John 2:15.

William Jenki[y]n (Wiki; Dunn)—“Sermon IV: Now is the Time: Or, Instructions for the Present Improving the Season of Grace,” 2 Cor. 6:1, 2.

Volume 2

Edward Veal (Wiki, Dunn)—“Sermon V: What Spiritual Knowledge They Ought to Seek for That Desire to Be Saved, and By What Means They May Attain It,” Isa. 27:11.

Thomas Case (Wiki, Dunn)—“Sermon VI: Of Sabbath Sanctification,” Isa. 58:13, 14.

Thomas Senior (Wiki, Dunn)—“Sermon VII: How We May Hear the Word with Profit,” James 1:21.

Thomas Watson (Wiki; Dunn)—“Sermon VIII:How We May Read the Scripture with Most Spiritual Profit,” Deut. 17:19.

John Wells (Wiki, Dunn)—“Sermon IX: How We May Make Melody in Our Hearts to God in Singing of Psalms,” Eph. 5:19.

Thomas Manton (Wiki; Dunn)—“Sermon X: How Ought We to Improve Our Baptism?,” Acts 2:38.

Thomas Lye (Wiki; Dunn)—“Sermon XI: By What Scriptural Rules Must Catechizing Be So Managed, As That It May Become Most Universally Profitable?,” Prov. 22:6.

Thomas Wadsworth (Wiki, Dunn)—“Sermon XII: How May It Appear To Be Every Christian’s Indispensable Duty To Partake of the Lord’s Supper?,” 1 Cor. 11:24.

Matthew Barker (Wiki, Dunn)—“Sermon XIII: A Religious Fast. The Duty Whereof Is Asserted, Described, Persuaded, in a Brief Exercise Upon—,” Mark 2:20.

Samuel Lee (Wiki; Dunn)—“Sermon XIV: How to Manage Secret Prayer, That It May Be Prevalent With God to the Comfort and Satisfaction of the Soul,” Matt. 6:6.

Thomas Doolittle (Wiki; Dunn)—“Sermon XV: How May the Duty of Daily Family Prayer Best Managed for the Spiritual Benefit of Everyone in the Family?,” Josh. 24:15.

Richard Steele (Wiki, Dunn)—“Sermon XVI: What Are the Duties of Husbands and Wives toward Each Other?,” Eph. 5:33.

Richard Adams (Wiki, Dunn)—“Sermon XVII: What Are the Duties of Parents and Children; and How Are They to Be Managed According to Scripture?,” Col. 3:20, 21.

James Janeway (Wiki, Dunn)—“Sermon XVIII: Duties of Masters and Servants,” Eph. 6:5–9.

Stephen Charnock (Wiki, Dunn)—“Sermon XIX: The Sinfulness and Cure of Thoughts,” Gen. 6:5.

Edward West (Wiki, Dunn)—“Sermon XX: How Must We Govern Our Tongues?,” Eph. 4:29.

Matthew Poole (Wiki; Dunn)—“Sermon XXI: How May Detraction Be Best Prevented or Cured?,” Psa. 15:3.

Richard Baxter (Wiki, Dunn)—“Sermon XXII: What Light Must Shine in Our Works?,” Matt. 5:16.

Henry Wilkinson (Wiki; Dunn)—“Sermon XXIII: What Is It to Do All We Do in the Name of Christ? And How May We Do So?,” Col. 3:17.

Thomas Cole (Wiki, Dunn)—“Sermon XXIV: How We May Steer an Even Course Between Presumption and Despair,” Luke 3:4, 5.

Christopher Fowler (Wiki, Dunn)—“Sermon XXV: How a Christian May Get Such a Faith That Is Not Only Saving, But Comfortable and Joyful at Present,” 1 Pet. 1:8.

Thomas Jacomb[e] (Wiki, Dunn)—“Sermon XXVI: How Christians May Learn in Every State to Be Content,” Phil. 4:11.

William Bates (Wiki, Dunn)—“Sermon XXVII: How to Bear Afflictions,” Heb. 12:5.

John Owen (Wiki, Dunn)—“Sermon XXVIII: How We May Bring Our Hearts to Bear Reproofs,” Psa. 141:5.

Thomas Vincent (Wiki, Dunn)—“Sermon XXIX: Wherein Doth Appear the Blessedness of Forgiveness? And How It May Be Obtained,” Psa. 32:1.

Matthew Sylvester (Wiki, Dunn)—“Sermon XXX: How We May Overcome Inordinate Love of Life and Fear of Death,” Acts 20:24.

William Hook[e] (Wiki, Dunn)—“Sermon XXXI: What Gifts of Grace Are Chiefly to be Exercised in order to An Actual Preparation for the Coming of Christ by Death and Judgment?,” Matt. 25:10.

Volume 3

A Continuation of Morning-Exercise Questions and Cases of Conscience, Practically Resolved, by Sundry Ministers:

Samuel Annesley (Wiki; Dunn)—“Sermon I: How Is the Adherent Vanity of Every Condition Most Effectually Abated by Serious Godliness?,” Eccl. 6:11, 12.

Edward Veal (Wiki, Dunn)—“Sermon II: How May We Experience In Ourselves, and Evidence to Others, That Serious Godliness Is More Than a Fancy?,” 1 Pet. 3:15.

Thomas Watson (Wiki; Dunn)—“Sermon III: How God Is the People’s Great Reward,” Gen. 15:1.

John Howe (Wiki, Dunn)—“Sermon IV: What May Most Hopefully Be Attempted to Allay Animosities Among Protestants, That Our Divisions May Not Be Our Ruin?,” Col. 2:2.

William Jenki[y]n (Wiki; Dunn)—“Sermon V: How We Ought to Bewail the Sins of the Places Where We Live?,” 2 Pet. 2:7, 8.

William Cooper (Wiki, Dunn)—“Sermon VI: How a Child of God Is to Keep Himself in the Love of God,” Jude 21.

Thomas Lye (Wiki; Dunn)—“Sermon VII: What May Gracious Parents Best do for the Conversion of Those Children Whose Wickedness is Occasioned by Their Sinful Severity or Indulgence?,” Mal. 4:6.

Henry Hurst (Wiki; Dunn)—“Sermon VIII: How Must We Best Cure the Love of Being Flattered?,” Prov. 26:28.

Robert Trail (Wiki, Dunn)—“Sermon IX: By What Means May Ministers Best Win Souls?,” 1 Tim. 4:16.

John Owen (Wiki, Dunn)—“Sermon X: The Chamber of Imagery in the Church of Rome Laid Open: Or, An Antidote Against Popery. How Is the Practical Love of Truth the Best Preservative Against Popery?,” 1 Pet. 2:3.

Richard Baxter (Wiki, Dunn)—“Sermon XI: The Cure of Melancholy and Overmuch Sorry by Faith and Physic. What Are the Best Preservatives Against Melancholy and Overmuch Sorrow?,” 2 Cor. 2:7.

Nathaniel Vincent (Wiki, Dunn)—“Sermon XII: How May We Grow In the Knowledge of Christ,” 2 Pet. 3:18.

Samuel Slater (Wiki, Dunn)—“Sermon XIII: How May Our Belief of God’s Governing the World Support Us in All Worldly Distractions?,” Psa. 97:1, 2.

Richard Steele (Wiki, Dunn)—“Sermon XIV: What Are the Hindrances and Helps to a Good Memory in Spiritual Things?,” 1 Cor. 15:2.

William Bates (Wiki, Dunn)—“Sermon XV: What Are the Signs and Symptoms Whereby We Know That We Love the Children of God?,” 1 John 5:2.

Richard Mayo (Wiki, Dunn)—“Sermon XVI: What Must We Do to Prevent and Cure Spiritual Pride?,” 2 Cor. 12:7.

John Oak[e]s (Wiki, Dunn)—“Sermon XVII: Wherein is a Middle Worldly Condition Most Eligible?,” Prov. 30:8, 9.

Stephen Lobb (Wiki, Dunn)—“Sermon XVIII: How May We Graciously Improve Those Doctrines and Providences Which Transcend Our Understandings?,” Rom. 11:33.

John Mil[l]ward (Wiki, Dunn)—“Sermon XIX: How Ought We to Do Our Duty Toward Others, Though They Do Not Theirs Toward Us?,” Rom. 12:21.

Thomas Cole (Wiki, Dunn)—“Sermon XX: How May the Well-Discharge of Our Present Duty Give Us Assurance of Help From God for the Well-Discharge of All Future Duties?,” 1 Sam. 17:34–37; Psa. 27:14; Prov. 10:29; 2 Chron. 15:2.

Vincent Alsop (Wiki, Dunn)—“Sermon XXI: What Distance Ought We to Keep, In Following the Strange Fashions of Apparel Which Come Up in the Days Wherein We Live,” Zeph. 1:8.

Richard Adams (Wiki, Dunn)—“Sermon XXII: How May Child-Bearing Women Be Most Encouraged and Supported Against, In, And Under the Hazard of Their Travail?,” 1 Tim. 2:15.

Peter Vinke (Wiki, Dunn)—“Sermon XXIII: How May We Best Know the Worth of the Soul,” Matt. 16:26.

Thomas Jacombe (Wiki, Dunn)—“Sermon XXIV: The Leading of the Holy Spirit Opened; With Some Practical Inquiries Resolved About It,” Rom. 8:14.

David Clarkson (Wiki; Dunn)—“Sermon XXV: What Advantage May We Expect From Christ’s Prayer For Union with Himself, and the Blessings Relating to It?,” John 17:20, 21.

Volume 4

Thomas Doolittle (Wiki; Dunn)—“Sermon XXVI: How We Should Eye Eternity, That It May Have Its Due Influence upon Us In All We Do,” 2 Cor. 4:18.

Matthew Barker (Wiki, Dunn)—“Sermon XXVII: A Discourse of the Right Way of Obtaining and Maintaining Communion With God,” 1 John 1:7.

John Singleton (Wiki, Dunn)—“Sermon XXVIII: What is the Best Way to Prepare to Meet God in the Way of His Judgments or Mercies?,” John 12:28.

Matthew Sylvester (Wiki, Dunn)—“Sermon XXIX: How May A Gracious Person from Whom God Hides His Face, Trust in the Lord as His God?,” Psa. 42:11.

John Collins (Wiki, Dunn)—“Sermon XXX: How the Religious of a Nation are the Strength of It,” Isa. 6:13.

Thomas Woodcock (Wiki, Dunn)—“Sermon XXXI: Whether it be Expedient, and How the Congregation May Say ‘Amen’ in Public Worship,” Neh. 8:6.

Casuistical Morning Exercises:

Samuel Annesley (Wiki; Dunn)—“Sermon I: How May We Give Christ a Satisfying Account, Why We Attend Upon the Ministry of the Word?,” Matt. 11:9.

Matthew Barker (Wiki, Dunn)—“Sermon II: Wherein, and Wherefore, the Damnation of those that Perish Under the Gospel Will be More Intolerable than the Damnation of Sodom, or the Worst of the Heathens, at the Day of Judguemt,” Matt. 11:24.

Richard Steele (Wiki, Dunn)—“Sermon III: How the Uncharitable and Dangerous Contentions that are Among Professors of the True Religion, May be Allayed,” Gal. 5:15.

Richard Mayo (Wiki, Dunn)—“Sermon IV: From What Fear of Death Are the Children of God Delivered by Christ, and by What Means Doth He Deliver Them From it?,” Heb. 2:15.

Peter Vinke (Wiki, Dunn)—“Sermon V: How Is the Gospel-Grace the Best Motive to Holiness?,” 2 Tim. 2:19.

Vincent Alsop (Wiki, Dunn)—“Sermon VI: What is That Fullness of God Every True Christian Ought to Pray and Strive to be Filled With?,” Eph. 3:19.

Richard Adams (Wiki, Dunn)—“Sermon VII: How Are the Ordinary Means of Grace More Certainly Successful For Conversion, Than if Persons From Heaven or Hell Should Tell Us What Is Done There?,” Luke 16:31.

Thomas Cole (Wiki, Dunn)—“Sermon VIII: How May It Convincingly Appear, That Those Who Think It An Easy Matter to Believe, Are Yet Destitute of Saving Faith?,” Eph. 1:19, 20.

Edward Veal (Wiki, Dunn)—“Sermon IX: What Is the Danger of a Death-Bed Repentance?,” Luke 23:42.

Thomas Woodcock (Wiki, Dunn)—“Sermon X: How Doth Practical Godliness Better Rectify the Judgment Than Doubtful Disputations?,” Rom. 14:1.

William Bates (Wiki, Dunn)—“Sermon XI: How Is Sin the Most Formidable Evil?,” Gen. 39:9.

George Hamond (Wiki, Dunn)—“Sermon XII: How May Private Christians Be Most Helpful to Promote the Entertainment of the Gospel?,” Col. 4:5.

Nathanael Vincent (Wiki, Dunn)—“Sermon XIII: How Christ is to be Followed as Our Example,” 1 Pet. 2:21.

Matthew Sylvester (Wiki, Dunn)—“Sermon XIV: How May a Lukewarm Temper be Effectually Cured in Ourselves, and In One Another?,” Heb. 10:24, 25.

Samuel Slater (Wiki, Dunn)—“Sermon XV: What Is the Duty of Magistrates, From the Highest to the Lowest, for the Suppressing of Profaneness?,” Rom. 13:3.

Henry Hurst (Wiki; Dunn)—“Sermon XVI: How May We Inquire After News, Not as Athenians, but as Christians, for the Better Management of Our Prayers and Praises for the Church of God,” Acts 17:21.

Daniel Burgess (Wiki, Dunn)—“Sermon XVII: Wherein May We More Hopefully Attempt the Conversion of Younger People, than of Others?,” Eccl. 12:1.

Daniel Williams (Wiki, Dunn)—“Sermon XVIII: What Repentance of National Sins Doth God Require, As Ever We Expect National Mercies?,” Hos. 10:12.

Volume 5

Morning Exercise Methodized:

Thomas Case (Wiki, Dunn)—“Sermon I: The Introduction,” 2 Tim. 1:13.

William Bates (Wiki, Dunn)—“Sermon II: God Is,” Heb. 11:6.

Benjamin Needler (Wiki; Dunn)—“Sermon III: The Trinity Proved by Scripture,” 1 John 5:7.

Samuel Jacombe (Wiki, Dunn)—“Sermon IV: The Divine Authority of the Scriptures,” 2 Tim. 3:16.

John Howe (Wiki, Dunn)—“Sermon V: Man’s Creation in a Holy But Mutable State,” Eccl. 7:29.

William Cooper (Wiki, Dunn)—“Sermon VI: The Covenant of Works,” Gen. 2:16, 17.

John Wells (Wiki, Dunn)—“Sermon VII: The Fall of Man,” Rom. 5:12.

Peter Vinke (Wiki, Dunn)—“Sermon VIII: Of Original Sin Inhering,” Rom. 6:6.

Stephen Watkins (Wiki, Dunn)—“Sermon IX: The Misery of Man’s Estate by Nature,” Eph. 2:3.

Thomas Manton (Wiki; Dunn)—“Sermon X: Man’s Impotency to Help Himself Out of That Misery,” Rom. 5:6.

Thomas Jacombe (Wiki, Dunn)—“Sermon XI: The Covenant of Redemption Opened,” Isa. 53:10.

Samuel Annesley (Wiki; Dunn)—“Sermon XII: The Covenant of Grace,” Heb. 8:6.

William Whitaker (Wiki; Dunn)—“Sermon XIII: The Mediator of the Covenant, Described in His Person, Natures, and Offices,” 1 Tim. 2:5.

John Meriton (Wiki, Dunn)—“Sermon XIV: Of Christ’s Humiliation,” Phil. 2:8.

William Taylor (Wiki, Dunn)—“Sermon XV: Christ’s Exaltation,” Phil. 2:9–10.

Matthew Poole (Wiki; Dunn)—“Sermon XVI: The Satisfaction of Christ Discussed,” Col. 1:20.

Thomas White (Wiki, Dunn)—“Sermon XVII: Of Effectual Calling,” Rom. 8:28.

Thomas Lye (Wiki; Dunn)—“Sermon XVIII: The True Believer’s Union with Christ Jesus,” 1 Cor. 6:17.

John Gibbon (Wiki; Dunn)—“Sermon XIX: The Nature of Justification Opened,” Rom. 5:1.

Roger Drake (Wiki, Dunn)—“Sermon XX: The Believer’s Dignity and Duty Laid Open, in the High Birth Where-With He is Privileged, and the Honourable Employment to Which He is Called,” John 1:12, 13.

Thomas Parson (Wiki, Dunn)—“Sermon XXI: Of Saving Faith,” Acts 16:31.

Zachary Crofton (Wiki, Dunn)—“Sermon XXII: Repentance Not to be Repented, Plainly Asserted, and Practically Explained,” Acts 5:31.

John Sheffield (Wiki; DNB; Dunn)—“Sermon XXIII: Of Holiness,” Heb. 12:14.

Edmund Calamy (Wiki, Dunn)—“Sermon XXIV: Of the Resurrection,” Acts 26:8.

Thomas Watson (Wiki; Dunn)—“Sermon XXV: The Day of Judgment Asserted,” Acts 17:31.

Richard Adams (Wiki, Dunn)—“Sermon XXVI: Of Hell,” Matt. 25:41.

Thomas Woodcock (Wiki, Dunn)—“Sermon XXVII: Of Heaven,” Matt. 25:34.

Thomas Case (Wiki, Dunn)—“Sermon XXVIII: The Conclusion,” 2 Tim. 1:13.

The Morning Exercise Against Popery:

Christopher Fowler (Wiki, Dunn)—“Sermon I: The Scripture to be Read by the Common People,” 1 Thess. 5:27.

Thomas Manton (Wiki; Dunn)—“Sermon II: The Scripture is a Sufficient Rule of Christian Faith, or a Record of All Necessary Christian Doctrines, Without Any Supplement of Unwritten Traditions, as Containing Any Necessary Matter of Faith; and is Thus Far Sufficient for the Decision of All Controversies,” 2 Thess. 2:15.

John Owen (Wiki, Dunn)—“Sermon III: The Testimony of the Church is not the Only Nor the Chief Reason of Our Believing the Scripture to be the Word of God,” Luke 16:29.

Matthew Poole (Wiki, Dunn)—“Sermon IV: Pope and Councils not Infallible,” Matt. 23:8–10.

Richard Baxter (Wiki, Dunn)—“Sermon V: Christ, and not the Pope, Universal Head of the Church,” 1 Cor. 12:27, 28.

Henry Hurst (Wiki; Dunn)—“Sermon VI: Kings and Emperors not Rightful Subjects to the Pope,” Acts 26:2.

Volume 6 (IA)

Henry Wilkinson (Wiki; Dunn)—“Sermon VII: The Pope of Rome is Antichrist,” 2 Thess. 2:3–10.

Peter Vinke (Wiki, Dunn)—“Sermon VIII: Protestants Separated for Christ’s Name’s Sake,” Luke 6:22.

Samuel Lee (Wiki; Dunn)—“Sermon IX: The Visibility of the True Church,” Matt. 16:18.

Richard Mayo (Wiki, Dunn)—“Sermon X: Invocation of Saints and Angels Unlawful,” Rom. 10:14.

Edward West (Wiki, Dunn)—“Sermon XI: Purgatory a Groundless and Dangerous Doctrine,” 1 Cor. 3:15.

William Jenki[y]n (Wiki; Dunn)—“Sermon XII: No Sin Venial,” Rom. 6:23.

Edward Veal [Veel] (Wiki, Dunn)—“Sermon XIII: Whether the Good Work of Believers be Meritorious of Eternal Salvation,” Psa. 62:12.

Thomas Lye (Wiki; Dunn)—“Sermon XIV: No Works of Super-Erogation,” Luke 17:10.

David Clarkson (Wiki; Dunn)—“Sermon XV: The Doctrine of Justification is Dangerously Corrupted in the Roman Church,” Rom. 3:24.

Benjamin Needler (Wiki; Dunn)—“Sermon XVI: God Not to be Worshipped as Represented by an Image,” Matt. 4:10.

Nathanael Vincent (Wiki, Dunn)—“Sermon XVII: Public Prayer Should be in a Known Tongue,” 1 Cor. 14:15.

Samuel Annesley (Wiki; Dunn)—“Sermon XVIII: Of Indulgences,” Heb. 10:14.

Thomas Vincent (Wiki, Dunn)—“Sermon XIX: The Popish Doctrine Which Forbiddeth to Marry, is a Devilish and Wicked Doctrine,” 1 Tim. 4:1–3.

Richard Fairclough (Wiki, Dunn)—“Sermon XX: The Nature, Possibility, and Duty of a True believer’s Attaining to a Certain Knowledge of His Effectual Vocation, Eternal Election, and Final Perseverance to Glory,” 2 Pet. 1:10.

Matthew Sylvester (Wiki, Dunn)—“Sermon XXI: There are but Two Sacraments Under the New Testament,” Prov. 30:6.

Edward Lawrence (Wiki, Dunn)—“Sermon XXII: There is no Transubstantiation in the Lord’s Supper,” 1 Cor. 11:23–25.

Richard Steele (Wiki, Dunn)—“Sermon XXIII: The Right of Every Believer to the Blessed Cup in the Lord’s Supper,” Matt. 26:27, 28.

Thomas Wadsworth (Wiki, Dunn)—“Sermon XXIV: Christ Crucified the Only Proper Gospel-Sacrifice,” Heb. 10:12.

Thomas Doolittle (Wiki; Dunn)—“Sermon XXV: Popery is a Novelty; and the Protestants’ Religion Was Not Only Before Luther, but the Same That Was Taught by Christ and His Apostles,” Jer. 6:16.

INDEXES

Thomas Hartwell Horne, I. Of the Names of the Authors of the Sermons, Together with the Subjects of the Sermons Severally Contributed by Them.

Thomas Hartwell Horne, II. Of Texts of Scripture Which are the Subjects of the Sermons, and the Scope of Which is for the Most Part Explained.

Thomas Hartwell Horne, III. Of the Principle Matters Discussed in the Morning Exercises.

Mr. J. Grabham, IV. Of Texts of Scripture Which are Incidentally Cited and Explained.

Mr. P. Higdon, V. Of the Names of Authors Cited.

Here is the list of sermons in canonical order:

Genesis

William Cooper, “Sermon VI: The Covenant of Works (Gen. 2:16, 17),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:93–103.

Stephen Charnock, “Sermon XIX: The Sinfulness and Cure of Thoughts (Gen. 6:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:386–420.

Thomas Watson, “Sermon III: How God Is the People’s Great Reward (Gen. 15:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:67–80.

Thomas Mallery, “Sermon XVII: How May We Have Suitable Conceptions of God in Duty? (Gen. 18:27),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:360–68.

William Bates, “Sermon XI: How Is Sin the Most Formidable Evil? (Gen. 39:9),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:384–409.

Elias Pledger, “Sermon XV: Of the Case of Inward Trouble; and How a Christian Should Behave Himself When Inward and Outward Troubles Meet (Gen. 42:21, 22),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:306–30.

Deuteronomy

Thomas Watson, “Sermon VIII: How We May Read the Scripture with Most Spiritual Profit (Deut. 17:19),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:57–71.

Joshua

Thomas Doolittle, “Sermon XV: How May the Duty of Daily Family Prayer Best Managed for the Spiritual Benefit of Everyone in the Family? (Josh. 24:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:194–272.

1 Samuel

Thomas Cole, “Sermon XX: How May the Well-Discharge of Our Present Duty Give Us Assurance of Help From God for the Well-Discharge of All Future Duties? (1 Sam. 17:34–37; Psa. 27:14; Prov. 10:29; 2 Chron. 15:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:471–87.

1 Chronicles

David Clarkson, “Sermon XXVIII: What Must Christians Do, That the Influence of the Ordinances May abide Upon Them? (1 Chron. 29:18),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:553–66.

2 Chronicles

Thomas Cole, “Sermon XX: How May the Well-Discharge of Our Present Duty Give Us Assurance of Help From God for the Well-Discharge of All Future Duties? (1 Sam. 17:34–37; Psa. 27:14; Prov. 10:29; 2 Chron. 15:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:471–87.

Nehemiah

Thomas Woodcock, “Sermon XXXI: Whether it be Expedient, and How the Congregation May Say ‘Amen’ in Public Worship (Neh. 8:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:155–68.

Job

Matthew Poole, “Sermon VI: How Ministers or Christian Friends May and Ought to Apply Themselves to Sick Persons, for Their Good, and the Discharge of Their Own Conscience (Job 33:23, 24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:111–21.

Psalms

Matthew Poole, “Sermon XXI: How May Detraction Be Best Prevented or Cured? (Psa. 15:3),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:443–60.

Thomas Cole, “Sermon XX: How May the Well-Discharge of Our Present Duty Give Us Assurance of Help From God for the Well-Discharge of All Future Duties? (1 Sam. 17:34–37; Psa. 27:14; Prov. 10:29; 2 Chron. 15:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:471–87.

Thomas Vincent, “Sermon XXIX: Wherein Doth Appear the Blessedness of Forgiveness? And How It May Be Obtained (Psa. 32:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:615–47.

Matthew Sylvester, “Sermon XXIX: How May A Gracious Person from Whom God Hides His Face, Trust in the Lord as His God? (Psa. 42:11),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:80–124.

Thomas Lye, “Sermon XVIII: How Are We to Live by Faith of Divine Providence? (Psa. 62:8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:369–400.

Edward Veal [Veel], “Sermon XIII: Whether the Good Work of Believers be Meritorious of Eternal Salvation (Psa. 62:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:183–222.

Samuel Slater, “Sermon XIII: How May Our Belief of God’s Governing the World Support Us in All Worldly Distractions? (Psa. 97:1, 2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:314–44.

Henry Hurst, “Sermon XXIV: Whether Well-Composed Religious Vows Do Not Exceedingly Promote Religion (Psa. 116:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:479–99.

Mr. Simmons, “Sermon XXI: How May We Get Rid of Spiritual Sloth, and Know When Our Activity in Duty is From the Spirit of God? (Psa. 119:37),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:434–57.

John Jackson, “Sermon XXVI: How Shall Those Merchants Keep Up the Life of Religion, Who, While At Home, Enjoyed All Gospel Ordinances, and, When Abroad, Are Not Only Destitute of Them, but Exposed to Persecution? (Psa. 120:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:517–35.

John Owen, “Sermon XXVIII: How We May Bring Our Hearts to Bear Reproofs (Psa. 141:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:600–15.

Proverbs

Thomas Cole, “Sermon XX: How May the Well-Discharge of Our Present Duty Give Us Assurance of Help From God for the Well-Discharge of All Future Duties? (1 Sam. 17:34–37; Psa. 27:14; Prov. 10:29; 2 Chron. 15:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:471–87.

Thomas Lye, “Sermon XI: By What Scriptural Rules Must Catechizing Be So Managed, As That It May Become Most Universally Profitable? (Prov. 22:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:99–128.

Henry Hurst, “Sermon VIII: How Must We Best Cure the Love of Being Flattered? (Prov. 26:28),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:185–98.

Matthew Sylvester, “Sermon XXI: There are but Two Sacraments Under the New Testament (Prov. 30:6), in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:427–53.

John Oak[e]s, “Sermon XVII: Wherein is a Middle Worldly Condition Most Eligible? (Prov. 30:8, 9),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:394–416.

Ecclesiastes

Samuel Annesley, “Sermon I: How Is the Adherent Vanity of Every Condition Most Effectually Abated by Serious Godliness? (Eccl. 6:11, 12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:1–37.

John Howe, “Sermon V: Man’s Creation in a Holy But Mutable State (Eccl. 7:29),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:82–92.

Daniel Burgess, “Sermon XVII: Wherein May We More Hopefully Attempt the Conversion of Younger People, than of Others? (Eccl. 12:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:550–84.

Isaiah

John Collins, “Sermon XXX: How the Religious of a Nation are the Strength of It (Isa. 6:13),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:125–54.

Edward Veal, “Sermon V: What Spiritual Knowledge They Ought to Seek for That Desire to Be Saved, and By What Means They May Attain It (Isa. 27:11),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:1–26.

Thomas Jacombe, “Sermon XI: The Covenant of Redemption Opened (Isa. 53:10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:168–81.

Thomas Case, “Sermon VI: Of Sabbath Sanctification (Isa. 58:13, 14),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:26–46.

Jeremiah

Thomas Doolittle, “Sermon XXV: Popery is a Novelty; and the Protestants’ Religion Was Not Only Before Luther, but the Same That Was Taught by Christ and His Apostles (Jer. 6:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:530–622.

Ezekiel

William Greenhill, “Sermon II: What Must and Can Persons Do toward Their Own Conversion? (Ezek. 18:32),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:38–50.

Hosea

Daniel Williams, “Sermon XVIII: What Repentance of National Sins Doth God Require, As Ever We Expect National Mercies? (Hos. 10:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:585–616.

Zephaniah

Vincent Alsop, “Sermon XXI: What Distance Ought We to Keep, In Following the Strange Fashions of Apparel Which Come Up in the Days Wherein We Live (Zeph. 1:8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:488–530.

Malachi

Thomas Lye, “Sermon VII: What May Gracious Parents Best do for the Conversion of Those Children Whose Wickedness is Occasioned by Their Sinful Severity or Indulgence? (Mal. 4:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:154–84.

Matthew

Benjamin Needler, “Sermon XVI: God Not to be Worshipped as Represented by an Image (Matt. 4:10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:267–97.

Richard Baxter, “Sermon XXII: What Light Must Shine in Our Works? (Matt. 5:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:460–92.

Benjamin Needler, “Sermon III: How May Beloved Lusts Be Discovered and Mortified? (Matt 5:29, 30),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:50–70.

Samuel Lee, “Sermon XIV: How to Manage Secret Prayer, That It May Be Prevalent With God to the Comfort and Satisfaction of the Soul (Matt. 6:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:165–94.

John Tillotson, “Sermon X: Wherein Lies That Exact Righteousness, Which is Required between Man and Man? (Matt. 7:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:194–212.

Samuel Annesley, “Sermon I: How May We Give Christ a Satisfying Account, Why We Attend Upon the Ministry of the Word? (Matt. 11:9),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:173–98.

Matthew Barker, “Sermon II: Wherein, and Wherefore, the Damnation of those that Perish Under the Gospel Will be More Intolerable than the Damnation of Sodom, or the Worst of the Heathens, at the Day of Judguemt (Matt. 11:24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:198–215.

Thomas Manton, “Sermon XIX: How May We Cure Distractions in Holy Duties? (Matt. 15:7, 8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:400–15.

Samuel Lee, “Sermon IX: The Visibility of the True Church (Matt. 16:18),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:52–97.

Peter Vinke, “Sermon XXIII: How May We Best Know the Worth of the Soul (Matt. 16:26),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:562–85.

Samuel Annesley, “Sermon I: How May We Attain to Love God with All Our Hearts, Souls, and Minds? (Matt. 22:37, 38),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:572–621.

John Mil[l]ward, “Sermon II: How Ought We to Love Our Neighbours as Ourselves? (Matt. 22:39),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:621–42.

Matthew Poole, “Sermon IV: Pope and Councils not Infallible (Matt. 23:8–10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:649–72.

William Hook[e], “Sermon XXXI: What Gifts of Grace Are Chiefly to be Exercised in order to An Actual Preparation for the Coming of Christ by Death and Judgment? (Matt. 25:10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:674–92.

Thomas Woodcock, “Sermon XXVII: Of Heaven (Matt. 25:34),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:492–516.

Richard Adams, “Sermon XXVI: Of Hell (Matt. 25:41),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:471–91.

Richard Steele, “Sermon XXIII: The Right of Every Believer to the Blessed Cup in the Lord’s Supper (Matt. 26:27, 28),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:481–503.

Mark

Matthew Barker, “Sermon XIII: A Religious Fast. The Duty Whereof Is Asserted, Described, Persuaded, in a Brief Exercise Upon— (Mark 2:20),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:144–64.

Luke

Thomas Watson, “Sermon XXIII: How Must We Make Religion Our Business? (Luke 2:49),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:467–78.

Thomas Cole, “Sermon XXIV: How We May Steer an Even Course Between Presumption and Despair (Luke 3:4, 5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:507–26.

Peter Vinke, “Sermon VIII: Protestants Separated for Christ’s Name’s Sake (Luke 6:22),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:26–51.

Andrew Bromhall, “Sermon XXVII: How is Hypocrisy Discoverable and Curable? (Luke 12:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:535–53.

John Owen, “Sermon III: The Testimony of the Church is not the Only Nor the Chief Reason of Our Believing the Scripture to be the Word of God (Luke 16:29),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:606–48.

Richard Adams, “Sermon VII: How Are the Ordinary Means of Grace More Certainly Successful For Conversion, Than if Persons From Heaven or Hell Should Tell Us What Is Done There? (Luke 16:31),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:313–31.

Thomas Lye, “Sermon XIV: No Works of Super-Erogation (Luke 17:10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:222–51.

Henry Wilkinson, “Sermon XXII: Wherein Are We Endangered by Things Lawful? (Luke 17:27–29),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:458–67.

Edward Veal, “Sermon IX: What Is the Danger of a Death-Bed Repentance? (Luke 23:42),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:346–68.

John

Roger Drake, “Sermon XX: The Believer’s Dignity and Duty Laid Open, in the High Birth Where-With He is Privileged, and the Honourable Employment to Which He is Called (John 1:12, 13),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:328–44.

John Singleton, “Sermon XXVIII: What is the Best Way to Prepare to Meet God in the Way of His Judgments or Mercies? (John 12:28),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:57–79.

David Clarkson, “Sermon XXV: What Advantage May We Expect From Christ’s Prayer For Union with Himself, and the Blessings Relating to It? (John 17:20, 21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:611–24.

Acts

Thomas Manton, “Sermon X: How Ought We to Improve Our Baptism? (Acts 2:38),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:88–99.

Zachary Crofton, “Sermon XXII: Repentance Not to be Repented, Plainly Asserted, and Practically Explained (Acts 5:31),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:371–425.

Thomas Parson, “Sermon XXI: Of Saving Faith (Acts 16:31),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:345–71.

Henry Hurst, “Sermon XVI: How May We Inquire After News, Not as Athenians, but as Christians, for the Better Management of Our Prayers and Praises for the Church of God (Acts 17:21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:531–50.

Thomas Watson, “Sermon XXV: The Day of Judgment Asserted (Acts 17:31),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:459–70.

Matthew Sylvester, “Sermon XXX: How We May Overcome Inordinate Love of Life and Fear of Death (Acts 20:24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:647–73.

Samuel Annesley, “Sermon I: How May We be Universally and Exactly Conscientious? (Acts 24:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:1–38.

Henry Hurst, “Sermon VI: Kings and Emperors not Rightful Subjects to the Pope (Acts 26:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:689–727.

Edmund Calamy, “Sermon XXIV: Of the Resurrection (Acts 26:8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:439–58.

Romans

David Clarkson, “Sermon XV: The Doctrine of Justification is Dangerously Corrupted in the Roman Church (Rom. 3:24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:251–67.

John Gibbon, “Sermon XIX: The Nature of Justification Opened (Rom. 5:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:304–27.

Thomas Manton, “Sermon X: Man’s Impotency to Help Himself Out of That Misery (Rom. 5:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:157–67.

John Wells, “Sermon VII: The Fall of Man (Rom. 5:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:104–15.

Peter Vinke, “Sermon VIII: Of Original Sin Inhering (Rom. 6:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:115–34.

William Jenki[y]n, “Sermon XII: No Sin Venial (Rom. 6:23),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:150–83.

Roger Drake, “Sermon XIII: What Difference Is There between the Conflict in Natural and Spiritual Persons? (Rom. 7:23),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:284–92.

Thomas Jacombe, “Sermon XXIV: The Leading of the Holy Spirit Opened; With Some Practical Inquiries Resolved About It (Rom. 8:14),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:585–610.

Thomas White, “Sermon XVII: Of Effectual Calling (Rom. 8:28),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:269–83.

Samuel Lee, “Sermon VIII: What Means May Be Used toward the Conversion of Our Carnal Relations? (Rom. 10:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:142–69.

Richard Mayo, “Sermon X: Invocation of Saints and Angels Unlawful (Rom. 10:14),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:97–126.

Stephen Lobb, “Sermon XVIII: How May We Graciously Improve Those Doctrines and Providences Which Transcend Our Understandings? (Rom. 11:33),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:417–50.

John Mil[l]ward, “Sermon XIX: How Ought We to Do Our Duty Toward Others, Though They Do Not Theirs Toward Us? (Rom. 12:21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:451–70.

Samuel Slater, “Sermon XV: What Is the Duty of Magistrates, From the Highest to the Lowest, for the Suppressing of Profaneness? (Rom. 13:3),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:481–530.

Thomas Woodcock, “Sermon X: How Doth Practical Godliness Better Rectify the Judgment Than Doubtful Disputations? (Rom. 14:1),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:369–83.

1 Corinthians

Edward West, “Sermon XI: Purgatory a Groundless and Dangerous Doctrine (1 Cor. 3:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:126–50.

Thomas Lye, “Sermon XVIII: The True Believer’s Union with Christ Jesus (1 Cor. 6:17),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:284–303.

Edward Lawrence, “Sermon XXII: There is no Transubstantiation in the Lord’s Supper (1 Cor. 11:23–25),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:453–81.

Thomas Wadsworth, “Sermon XII: How May It Appear To Be Every Christian’s Indispensable Duty To Partake of the Lord’s Supper? (1 Cor. 11:24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:128–44.

Richard Baxter, “Sermon V: Christ, and not the Pope, Universal Head of the Church (1 Cor. 12:27, 28),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:672–89.

Nathanael Vincent, “Sermon XVII: Public Prayer Should be in a Known Tongue (1 Cor. 14:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:298–313.

Richard Steele, “Sermon XIV: What Are the Hindrances and Helps to a Good Memory in Spiritual Things? (1 Cor. 15:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:345–68.

2 Corinthians

Richard Baxter, “Sermon XI: The Cure of Melancholy and Overmuch Sorry by Faith and Physic. What Are the Best Preservatives Against Melancholy and Overmuch Sorrow? (2 Cor. 2:7),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:253–92.

Thomas Doolittle, “Sermon XXVI: How We Should Eye Eternity, That It May Have Its Due Influence upon Us In All We Do (2 Cor. 4:18),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:1–38.

William Jenki[y]n, “Sermon IV: Now is the Time: Or, Instructions for the Present Improving the Season of Grace (2 Cor. 6:1, 2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:665–88.

Richard Mayo, “Sermon XVI: What Must We Do to Prevent and Cure Spiritual Pride? (2 Cor. 12:7),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:378–93.

Galatians

Richard Steele, “Sermon III: How the Uncharitable and Dangerous Contentions that are Among Professors of the True Religion, May be Allayed (Gal. 5:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:215–53.

John Gibbon, “Sermon V: How May We be So Spiritual, as to Check Sin in the First Risings of It? (Gal. 5:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:87–111.

Ephesians

Thomas Cole, “Sermon VIII: How May It Convincingly Appear, That Those Who Think It An Easy Matter to Believe, Are Yet Destitute of Saving Faith? (Eph. 1:19, 20),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:332–45.

Stephen Watkins, “Sermon IX: The Misery of Man’s Estate by Nature (Eph. 2:3),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:135–56.

Vincent Alsop, “Sermon VI: What is That Fullness of God Every True Christian Ought to Pray and Strive to be Filled With? (Eph. 3:19),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:285–312.

Edward West, “Sermon XX: How Must We Govern Our Tongues? (Eph. 4:29),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:420–43.

John Wells, “Sermon IX: How We May Make Melody in Our Hearts to God in Singing of Psalms (Eph. 5:19),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:71–88.

Richard Steele, “Sermon XVI: What Are the Duties of Husbands and Wives toward Each Other? (Eph. 5:33),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:272–303.

James Janeway, “Sermon XVIII: Duties of Masters and Servants (Eph. 6:5–9),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:358–86.

Christopher Ness[e] or more likely Thomas Nest [Neast], “Sermon IX: What are the Characters of a Soul’s Sincere Love to Christ? And How May That Love to Him Be Kindled and Inflamed? (Eph. 6:24),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:169–93.

Philippians

John Meriton, “Sermon XIV: Of Christ’s Humiliation (Phil. 2:8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:214–35.

William Taylor, “Sermon XV: Christ’s Exaltation (Phil. 2:9–10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:236–58.

Joseph Hill, “Sermon XVI: In What Things Must We Use Moderation, and in What Not? (Phil. 4:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:331–59.

Thomas Jacomb[e], “Sermon XXVI: How Christians May Learn in Every State to Be Content (Phil. 4:11),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:546–87.

Colossians

Matthew Poole, “Sermon XVI: The Satisfaction of Christ Discussed (Col. 1:20),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:259–68.

John Howe, “Sermon IV: What May Most Hopefully Be Attempted to Allay Animosities Among Protestants, That Our Divisions May Not Be Our Ruin? (Col. 2:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:81–110.

William Whitaker, “Sermon XXV: How Are We Complete in Christ? (Col. 3:11),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:500–16.

Henry Wilkinson, “Sermon XXIII: What Is It to Do All We Do in the Name of Christ? And How May We Do So? (Col. 3:17),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:493–507.

Richard Adams, “Sermon XVII: What Are the Duties of Parents and Children; and How Are They to Be Managed According to Scripture? (Col. 3:20, 21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:303–58.

George Hamond, “Sermon XII: How May Private Christians Be Most Helpful to Promote the Entertainment of the Gospel? (Col. 4:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:410–36.

1 Thessalonians

William Cooper, “Sermon XX: How Must We in All Things Give Thanks? (1 Thess. 5:18),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:415–33.

Christopher Fowler, “Sermon I: The Scripture to be Read by the Common People (1 Thess. 5:27),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:547–91.

2 Thessalonians

Henry Wilkinson, “Sermon VII: The Pope of Rome is Antichrist (2 Thess. 2:3–10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:1–25.

Thomas Manton, “Sermon II: The Scripture is a Sufficient Rule of Christian Faith, or a Record of All Necessary Christian Doctrines, Without Any Supplement of Unwritten Traditions, as Containing Any Necessary Matter of Faith; and is Thus Far Sufficient for the Decision of All Controversies (2 Thess. 2:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:592–606.

1 Timothy

William Whitaker, “Sermon XIII: The Mediator of the Covenant, Described in His Person, Natures, and Offices (1 Tim. 2:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:202–214.

Richard Adams, “Sermon XXII: How May Child-Bearing Women Be Most Encouraged and Supported Against, In, And Under the Hazard of Their Travail? (1 Tim. 2:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:531–61.

Thomas Vincent, “Sermon XIX: The Popish Doctrine Which Forbiddeth to Marry, is a Devilish and Wicked Doctrine (1 Tim. 4:1–3),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:337–72.

Robert Trail, “Sermon IX: By What Means May Ministers Best Win Souls? (1 Tim. 4:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:199–210.

John Kitchen, “Sermon VII: How Must We Reprove, that We May Not Partake of Other Men’s Sins? (1 Tim. 5:22),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:121–42.

Thomas Gouge, “Sermon XI: After What Manner Must We Give Alms, That They May Be Acceptable and Pleasing unto God? (1 Tim. 6:17–19),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:213–51.

2 Timothy

Thomas Case, “Sermon I: The Introduction (2 Tim. 1:13),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:9–30.

Thomas Case, “Sermon XXVIII: The Conclusion (2 Tim. 1:13),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:516–38.

Peter Vinke, “Sermon V: How Is the Gospel-Grace the Best Motive to Holiness? (2 Tim. 2:19),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:264–84.

Samuel Jacombe, “Sermon IV: The Divine Authority of the Scriptures (2 Tim. 3:16),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:67–82.

Hebrews

Richard Mayo, “Sermon IV: From What Fear of Death Are the Children of God Delivered by Christ, and by What Means Doth He Deliver Them From it? (Heb. 2:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:253–63.

John Sheffield, “Sermon IV: What Relapses are Inconsistent with Grace? (Heb. 6:4–6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:71–87.

Samuel Annesley, “Sermon XII: The Covenant of Grace (Heb. 8:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:181–201.

Thomas Wadsworth, “Sermon XXIV: Christ Crucified the Only Proper Gospel-Sacrifice (Heb. 10:12),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:504–29.

Samuel Annesley, “Sermon XVIII: Of Indulgences (Heb. 10:14),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:313–37.

Matthew Sylvester, “Sermon XIV: How May a Lukewarm Temper be Effectually Cured in Ourselves, and In One Another? (Heb. 10:24, 25),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:451–80.

William Bates, “Sermon II: God Is (Heb. 11:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:30–53.

William Bates, “Sermon XXVII: How to Bear Afflictions (Heb. 12:5),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:587–99.

John Sheffield, “Sermon XXIII: Of Holiness (Heb. 12:14),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:426–39.

James

Thomas White, “Sermon XIV: What Faith Is That Which Except We Have in Prayer, We Must Not Think to Obtain Any Thing of God? (James 1:6),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:292–305.

Thomas Senior, “Sermon VII: How We May Hear the Word with Profit (James 1:21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:47–57.

1 Peter

Christopher Fowler, “Sermon XXV: How a Christian May Get Such a Faith That Is Not Only Saving, But Comfortable and Joyful at Present (1 Pet. 1:8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 2:526–46.

John Owen, “Sermon X: The Chamber of Imagery in the Church of Rome Laid Open: Or, An Antidote Against Popery. How Is the Practical Love of Truth the Best Preservative Against Popery? (1 Pet. 2:3),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:211–52.

Nathanael Vincent, “Sermon XIII: How Christ is to be Followed as Our Example (1 Pet. 2:21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:437–51.

Edward Veal, “Sermon II: How May We Experience In Ourselves, and Evidence to Others, That Serious Godliness Is More Than a Fancy? (1 Pet. 3:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:38–67.

2 Peter

Richard Fairclough, “Sermon XX: The Nature, Possibility, and Duty of a True believer’s Attaining to a Certain Knowledge of His Effectual Vocation, Eternal Election, and Final Perseverance to Glory (2 Pet. 1:10),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 6:372–427.

William Jenki[y]n, “Sermon V: How We Ought to Bewail the Sins of the Places Where We Live? (2 Pet. 2:7, 8),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:110–28.

Nathaniel Vincent, “Sermon XII: How May We Grow In the Knowledge of Christ (2 Pet. 3:18),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:293–313.

1 John

Matthew Barker, “Sermon XXVII: A Discourse of the Right Way of Obtaining and Maintaining Communion With God (1 John 1:7),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 4:38–56.

Theophilus Gale, “Sermon III: Wherein the Love of the World Is Inconsistent With the Love of God (1 John 2:15),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:642–65.

William Bates, “Sermon XV: What Are the Signs and Symptoms Whereby We Know That We Love the Children of God? (1 John 5:2),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:368–77.

Benjamin Needler, “Sermon III: The Trinity Proved by Scripture (1 John 5:7),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 5:54–66.

Thomas Doolittle, “Sermon XII: If We Must Aim at Assurance, What Should They Do, That Are Not Able to Discern Their Own Spiritual Condition? (1 John 5:13),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 1:252–83.

Jude

William Cooper, “Sermon VI: How a Child of God Is to Keep Himself in the Love of God (Jude 21),” in Puritan Sermons (1659–1689): Being the Morning Exercises at Cripplegate, 6 vols., ed. Samuel Annesley, 5th ed. (London: Printed for Thomas Tegg, 1844–1845; repr., Wheaton, IL: Richard Owen Roberts, Publishers, 1981), 3:129–53.