James Newton 1732-1790

James Newton was born in Che­nies, Buck­ing­ham­shire, in 1732. We know nothing of his upbringing. A Baptist church did not exist there until 1760. Newton may well have attended a Baptist church in Reading or elsewhere. When he was 17 he moved to London, where he joined the Bap­tist church in Maze Pond led by Wall­in. Presumably, Newton had been converted in his youth and was from a godly home. He was also a bright fellow and the church in Maze Pond soon recognised his abilities and assigned him to studies under Thomas Llewelyn LlD (c 1720-1783), a Welshman who ran an academy in London 1746-1770. Having completed his studies, in 1758, he be­came as­sist­ant min­is­ter to John Tom­mas (1724-1800), pas­tor of the Bap­tist church in Pith­ay, Bris­tol, and, in 1770, class­ic­al tu­tor at the Bap­tist col­lege in Bris­tol alongside Caleb Evans (1712-1781). One of Newton's students, John Rippon (1751-1836), wrote of Newton's fitnes for his academic task. "With the Latin and Greek classics, with the Christian Hebrew scriptures, the Misnah, Talmuds, and other Jewish writings, he was intimately acquainted." He remarks how former students "perfectly recollect with what humility, prudence and affection he entered on his office among us and with what patience and assiduity he sustained it." Newton held both po­si­tions un­til his death in 1790, in Bristol. He appears to have been a bachelor and it is possible that he lived with the Cottle family. Robert Cottle (c 1730-1800) was the father of the printer and publisher Joseph Cottle (1770-1853) publisher of Wordsworth. Clearly a popular and friendly fellow, Newton was especially close to the minister James Dore (1764-1825) who pastored Maze Pond from 1784. Newton preached the annual sermon at the Bristol Education Society in 1776, which was published. Ten years before he had published a pamphlet defending Caleb Ecans and orthodox teaching on the Trinity. Newton is the author of the hymn "Proclaim, says Christ, my wondrous grace".

10 things the same about Wallin, Beddome and Francis

1. All three were Particular Baptists

2. All three were Strict Baptists

3. All three were sons of the manse

4. All three served in only one place

6. All three ministered for over forty years

7. All three were hymn writers

8. All three were published authors

9. All three were awarded an MA by Rhode Island College (later Brown University)

10. All three were called Benjamin and were in Bourton in August 1765

Annotated Bibliography of Wallin's Works 41-46

41 ________. The popular concern in the choice of representatives. London: J. Buckland, 1774. A sermon delivered both at Maze Pond and the Monkwel Street Lecture on October 9, 1774 prior to a national election. It touches on the duty of Christian citizens and is drawn from Isa 1:26. Wallin notes that the Kingdom of God is the proper subject of the pulpit and that politics and philosophy ought not to intrude as the principal subject, however he appeals to both the apostles’ and Jesus’ example of touching on the things of the time, to justify applying the Scriptural principles to a modern question of duty. Wallin reminds this audience that they owe it to themselves and to their posterity to look to the improvement of the state at the present juncture in order to continue to hold dear the things which God has given, including the freedom of preaching the gospel. He continues to remind his hearers of the nature of the constitution which they live under, and the responsibilities that are entailed with that civil constitution. Wallin addresses seven pillars, or links in a chain, that he believes a Christian should consider as the election approaches. They are: 1) That civil Magistrates and Counsellors are essential to the existence of a people; 2) That in the beginning of a State her great men are, for the most part, wise, good and true; 3) That the counsellors of a nation may in time be corrupt, and prove unjust and cruel; 4) That the opportunity for the wicked to ascend into power must be owing to the degeneracy of the populace; 5) That while evil counsellors have the sway,  a sinful nation or city cannot recover its purity and character; 6) that a restoration of discreet faithful judges and senators, is alone from the Most High; 7) That this blessing is not to be expected until, by some means, a national repentance and reformation, is procured. The sermon ends with a passionate call to arms focused on serving the Lord but including doing one’s duty to choose representatives who will work toward revival.

42 ________. Memoirs of a gentleman lately deceased. London: J. Buckland, 1774. A memoir constructed by Wallin after the death of the unnamed gentlemen who came to faith on his deathbed and requested that his story be related as a warning to others. In the preface, Wallin addresses some of the objections that he knows that the work will face because of its relaying of a deathbed conversion and the license that some may take - to take for granted that they too may likewise have a similar opportunity. He also addresses doubters that question whether any signs may be evident of regeneration on a deathbed. Wallin warns of the great danger of presuming upon God’s grace without actually repenting and trusting upon the atoning sacrifice of Christ alone. Wallin describes the gentlemen’s youth and that although he was made familiar with the gospel as he aged he “wandered away from what he was taught, cast away fear, neglected prayer, and associated with skeptical persons until his beliefs were contrary to the testimony of God.” Even so, the man continued to attend worship, and his hypocrisy was undetected by his fellow members. It was not until his deathbed that the terror of his rebellion and hypocrisy struck him and he confessed to his friends, family, and Wallin, his guilt and terror, but also of his new-found trust in his Savior’s forgiveness. Wallin concludes with a guided inquiry into the evidences of this man’s self-examination and demonstration of the fruits of contrition and repentance as compared to those who continue to despise or presume upon God’s grace to the very end. Wallin ends with a gospel admonition to repent and fall down at the Savior’s feet.

43________. Superabounding grace, in the forgiveness of penitent transgressors, exemplified and vindicated. London: George Keith, 1775. In this large work, Wallin addresses in four parts the narrative of the Prodigal Son from Luke 15. Appended to that discussion are also two discourses that address the penitent woman in Simon the Pharisee's house from Luke 7. Wallin asserts in his preface the reason is insufficient for bringing a man to salvation and insists upon the revelation of the gospel to work as the ministry of reconciliation. Wallin asks his reader to consider the grace of God and his willingness to save even the most vile of sinners, and then asks if there is “an exclusive line in the proclamations of grace?” indicating his willingness to preach the gospel to all. Wallin explains that he is not writing this work as a critique of anyone but to “illustrate and justify divine mercy bestowed on even very great sinners.” Wallin states that while he certainly touches upon the doctrine of repentance, his principal aim has not been that, but to point to “the encouragement there is in the gospel for a penitent sinner.” As Wallin opens the parable, he suggests that the two brothers are representatives of all of humanity which can either be classed with having a libertine, or self-righteous attitude. Wallin works through the parable in a similar plain-style manner to his sermons but on a much grander scale, with the exposition of certain verses taking up whole discourses without ever turning to the application or improvement of the text which comes in later discourses, with the exception however of a brief admonition at the conclusion of each discourse. Wallin addresses throughout the work, both in the body of the text and in the footnotes, the saving influence of the Spirit to bring about regeneration and repentance – as such this work is an important resource for understanding Wallin’s soteriology. Wallin articulate clearly why the gospel is and must be the means of grace that God uses in the calling of the unregenerate and thereby provides an argument for the preaching of free grace to all people. Wallin asks he readers to be moved with compassion for their lost neighbors and to “wrestle” with them with the gospel so that his understanding might be opened. Wallin also discusses the nature of righteousness received in justification and distinguishes between a legal imputed righteousness and moral righteousness that comes about through the Spirit’s sanctifying influence as he speaks about the “best robe” that the Father provides for the prodigal. Wallin also suggests that the “fatted calf” is to be understood as the body of Christ crucified and given for the communion of God and man, and for the ongoing nourishment of the faith in the table of the Lord. Wallin discusses at length the necessity of divine change in order to bring about repentance. He also differentiates between legal and evangelical repentance and insists that evangelical repentance is something that is the “sinner’s own act” which he freely preforms as a consequence of the means of grace that God has used to awaken him to his lost estate. He includes an argument against sinners who would use election as a deterministic excuse to have not come to the Lord. He also includes a discussion on the mystery of the feast and relates it to the Christian's enjoyment of the Lord’s Supper. He warns of the pride of the elder son, and while acknowledging that impenitent sinners cannot be welcomed into the fellowship of the church, those who have repented, no matter how base they formerly were, are to be admitted. Lest the truths that he has argued for from the parable be dismissed because it was dependent upon an interpretation of a parable, he uses the final two discourses to substantiate his doctrine from Jesus’ own interaction with the penitent woman and self-righteous Simon.

44 ________. The case of a fallen professor, stated and considered. London: J. Buckland, 1775. A sermon on Prov 25:26. This work in unusual in that it does not contain a preface that introduces the purpose of the work as is typical of all of Wallin’s writings. He opens the text in the usual plain style and notes that it relates the case of a righteous man who falls into sin, and that it is not an indication of complete apostasy, which he asserts does not happen because of the Perseverance of the saints. Wallin warns against using the fall into sin of someone to determine whether or not they are eternally lost, but does not that it is a warning against merely a formal profession. He also holds out the highest standard for those who will be called to be ministers in the church; not that a fallen person cannot be restored and returned to fellowship, but the office of the ministry must remain for the blameless. Wallin also warns against a false understanding of Perseverance which holds that sin cannot harm a believer and asserts that nothing could be further from the truth, while it may not at the last rob him of salvation, it can destroy him and drive him to the grave in shame. Wallin concludes with a strong admonition against licentiousness and antinomianism. He also instructs the church on how it ought to handle the case of a fallen professor in private (when possible) so as not to do harm to the witness of the church.

45 ________. The ancient believers’ transition from mortality to life. London: J. Buckland, 1779. Funeral sermon preached on the decease of Mrs. Hannah Munn on Job 5:26. Wallin addresses the subject of righteousness and affirms that good works, nor internal holiness has anything to do with the justification of the sinner which comes solely from the righteousness imputed to him from Christ Jesus. In this sermon Wallin speaks quite frequently about how this woman’s age had brought about in her a ripeness of her faith and prepared her for her soul to ascend to Jesus’ side. He instructs that true Christians are not indifferent to the increasing of the fruits of righteousness in the lives, but through tribulation and trials has become more and more rooted in the love and grace of God. Wallin concludes with a gospel admonition.

46 ________. Satan rebuked and the saint defended. London: James McGowen, 1781. Funeral sermon for Rev John MacGowan,s pastor of the church at Devonshire Square, whose daughter Elizabeth had passed away aged 16 and for whom Wallin had also preached and published a funeral sermon, The Fountain of Life Freely Opened. Wallin includes the Interment address with this work which was preached by Samuel Stennett. Wallin’s sermon was based on Zech 3:2. As he takes up the subject of a burning brand plucked from the fire, he notes that this is a fitting description for all of God’s elect who are justly under the condemnation of their sins until his gracious rescue. He also points to the Savior’s willingness to come to his chosen’s defense against the accusations of Satan. He affirms that the election of grace was from eternity, but also that it included in it a fulfillment in time. (this is an indirect argument against justification from eternity) Wallin also sets forth the doctrine of Perseverance as a comfort that God is willing to perfectly complete the work that he has begun. Wallin expresses his belief in the efficacy of preaching as a means which God uses to pluck perishing sinners from the fire. Wallin concludes with an admonition for the church and her officers to exert themselves in their stations toward the building up of the Temple of God and to not fall into the temptation of forsaking the regular assembling of themselves but to diligently seek to set a man over them to continue the work of God in their midst.

Annotated Bibliography of Wallin's Works 36-40

36 ________. The victorious Christian receiving the crown. London: George Keith, 1771. This work is the combination of Samuel Stennett’s funeral sermon for John Gill and Wallin’s address at the Interment. Wallin eulogises Gill more than he typically does in a sermon, perhaps because this is the Interment. He has high praises for Gill and insists that Gill regularly called people to the importance and necessity of repentance towards God and faith in the Lord Jesus Christ. He concludes his address in his usual manner with an admonition to believe the gospel.

37________. The blessedness of the man, whom the Lord shall find diligent in his station. London: J. Buckland, 1773. Funeral sermon for the deacon Job Heath whose children were in attendance, and whom Wallin addresses directly in the Dedication expressing his sincere desire for them to follow their father’s example and publicly embrace God’s salvation. His text is Matt 24:46. He acknowledges that there are various ways that the coming of the Lord can be legitimately understood, but urges his hearers to consider that the passage is speaking of the Lord’s coming at each individual’s death, and that to be found doing the Master’s work at this time is what the master seeks. Wallin notes that the life of faith is a life of work and diligent action seeking to do the things which God loves; he discusses the tension between faith and works. He also addresses the perseverance of the saints, and how a person’s salvation is also a working out of God’s decree so that the good works would be done which were foreordained. Wallin notes that the heavenly reward is not a reward of debt but of grace that comes solely from the munificence of the Heavenly Father. He clearly denounces attitudes of legality and trusting in one’s own righteousness, as well as an attitude of licentiousness and antinomianism.

38 ________. The happiness of the saints in a separate state. London: J. Buckland, 1773. Funeral sermon preached at Hitchin, Herts, on the death of Rev Samuel James based on Psalm 16:2. Wallin relates that pastor James was called to the congregation when their prior pastor, Rev John Needham, one of Wallin’s tutors, was taken home to be with the Lord. Wallin observes how it strikes us a strange that even those who are the proclaimers of life are overcome with the ravages of death. He then directs the congregation to consider the Psalm which he says points to Christ, and also to consider that he was the only one whose body was released from the bands of death, before it saw corruption. Wallin comments on the “popish” idea that Jesus’ soul descended into hell during his three-day rest in the tomb somewhat in passing. Once again in a funeral sermon 182 Wallin draws out the comfort that awaits the faithful departed in that they will be present with God in a local sense. Wallin next reflect on what the nearer presence of God means for the Christian and speaks of the joy that will arise from beholding Christ’s shining face. Another element of the departed’s joy will be satisfaction in the perfection of righteousness that God has accomplished in him. Additionally, joy will flow from a new understanding of God’s providence as it becomes fully know how God worked things to the good of the believers and for his glory. Wallin also soothes the consciences of those who mourn, assuring them that to not mourn would be most unnatural and unchristian. A Christian’s grief does not go to excess, but the grief does cause him to give thanks to God for his gifts and to call upon him for support. Wallin commends the deceased and the congregation for the longevity of their relationship with one another and encourages them to now return thanks for the good ministers that they have been blessed with, and to not take lightly the duty of selecting the next pastor. Wallin also recalls to the congregation that some years back there at been a significant increase in the congregation with many being baptized, and he addresses the congregation lest there be any who at that time had not joined through baptism that they would repent and come to the footstool of God’s mercy seat. He asks the congregation not to make their late pastor testify against them on the last day.

39 ________. The Church a habitation of God, through the Spirit. London: J. Buckland, 1774. A sermon occasioned when Dr Gill’s church called Rippon to succeed him and there was a division among the church over this choice which led to the creation of a new congregation. A meeting was held for all members of Gill’s congregation at Maze Pond. Dr. Stennett addressed those who were departing to form the new congregation and Wallin addressed them with a sermon. At the conclusion of the meeting, Rippon closed the service with prayer, and the separation was brought about amicably. Wallin preached from Ephesians 2:22. He admonishes the new members of the new congregation to fix their minds upon the new constitution and the sacred duties to which it obligates them. Wallin acknowledges both the universal catholic church but says that Paul is writing specifically to a local visible church and his instruction are valuable to each local church. Wallin observes that the local church is to have union within itself – not just an external union, but a union and communion with one another in heart and soul. Wallin warns against the opinions of some that despise church order and says that those who keep the ordinances of the Lord maintain a building as designed and set upon the Chief Cornerstone, while those who despise church order cause deformity within the house. Wallin says that his primary purpose is to address the design for which God intends the church to be his building, and joyously announces that its purpose is to be the habitation of God through the Spirit. Wallin stresses how this building cannot consist in isolation and was never intended to stand alone. God’s Spirit unites his members one to another in the local congregation and is truly and properly present among them in an invisible spiritual manner. Great comfort is offered by Wallin when he commends orderly communion and fellowship as he observes that God has promised to dwell with his people, and asks who will dwell where he finds no delight? Wallin also briefly touches on patriotism and the duty of a citizen as he asserts that the truest patriots of a nation are those who are concerned to build up the temple of the Lord. Wallin also reminds the people that because they are the sanctuary of the Lord, they will be mindful to not mingle themselves with the things that will defile that sanctuary. Finally, Wallin encourages the congregation to seek to multiply, but not by stripping members from other 183 congregations, and to seek the fellowship of her sister congregations when possible so that they might bless one another.

40 ________. The fountain of life freely opened to the willing-hearted sinner. London: J. Buckland, 1774. Funeral sermon for Elizabeth MacGowan, the 16 year-old daughter of Rev MacGowan and was preached at MacGowan’s church near Devonshire Square from Rev 22:17. Wallin points the grieving to the gospel of Christ which flows with everlasting consolation. He assures them that no contrite or humble soul should be dejected or despair because Christ has invited whosoever wills to take of the water of life freely. Wallin states that this gospel should be preached to everyone so that every sensible sinner will discern the work of the Spirit in his heart causing his to be willing to receive God’s gracious gift. Wallin suggest that each divine command is also a warrant, and that the preaching of the gospel is the manner in which the command and warrant is set before the individual. The one who is spiritually thirsty and commanded to drink is the one who is convinced of his ignorance, guilt, and pollution and therefore ready to perish. The taking of the water is by the way of believing and by faith applying the grace of the gospel to himself. This gospel call is for everyone, though not all will heed the call. Those who are called have no merit or good in themselves which would has contributed to their calling, but it is entirely of grace. Sensible sinners are given the discernment to understand that they do indeed will to take of the water, and are therefore assured that the water is for them. He specifically rejects the doctrine of eternal justification and insists that God’s children were reconciled by the atoning blood of Jesus. He calls sinners to believe and warns that it is insufficient only to be convinced that one is a sinner; one must also have faith to believe that notwithstanding his sin, Jesus has opened the way of salvation for him. Wallin concludes with an observation about the hesitancy of youth to present themselves to the church, in part, because more senior believers whom the youth look up to have not deemed themselves ready, and thus, by their example they hesitate to profess. Such was the case with Elizabeth, who, in conversation with her father on her deathbed, enlightened him to a habit of faith that existed far prior to her public confession. Wallin encourages parents not to forsake their duty to train up their children and make them familiar with the loving promises of God. Wallin concludes the sermon with a hymn with a strong gospel message.

Annotated Bibliography of Wallin's Works 31-35

31 ________. The universal character of departed saints. London: J. Buckland, 1769. Funeral sermon of Rebekah Cox based on Heb 11:13. Also found in A Pious Memorial. Wallin opens the sermon with a comment on Rebekah's faithfulness as a daughter of Israel and on how quickly upon her husband’s death, the Lord called her home. Hen then opens the text and addresses some of its particulars, including the sense in which “all” should be understood since Enoch is among the list and he did not die according to the flesh. Wallin observes that there is but one faith that was the faith of the saints in the Old Testament and continues to be the faith of the saints today. He also notes that another understanding of faith is that faith which is of the Spirit that clings to the Word of God; this too is common to all believers. To die in faith, for Wallin, is “strictly and properly no other than to finish a life of faith.” In the life of faith, the believer is sensible of his redemption by the blood of Christ, has a personal interest in the covenant of grace, believes the promises of the gospel, has a hope of the approaching inheritance, and has confidence in the victory over death that Christ has accomplished and is believed in faith. Wallin concludes with a law and gospel admonition that asks the hearers “how wilt thou die?” the death of righteousness, or the death of unbelief. Wallin’s last words are to note how attending upon a dying Christian is an edifying thing and not to be avoided and prays that the church will take the rapid succession of the deaths of this family to heart as they study the providence of God.

32________. A pious memorial. London: J. Buckland, 1769. An edited compilation of the whole Cox family’s funeral sermons, including their daughter’s, Mary Keene. The annotations for each are provided under the individual funeral sermons.

33 ________. Gospel-requisites to acceptable prayer. London: J. Buckland, 1770. A sermon delivered to the monthly association in Unicorn Yard and Tooley Street based on 1 Tim 2:8. Wallin observes that this monthly meeting has been going on between 30 or 40 years for the building up of one another and insists that this can only happen except that they be praying in the Holy Ghost. He instructs that the prayers and sermons that they hear should be adapted to the general circumstances of the assembly and that they should be concerned with truly hearing the sermons, and earnestly offering the prayers. As Wallin discusses prayer he outlines the various kinds of prayers, including those of supplications, intercessions, and thanksgivings. Wallin includes an admonition for believers to not withdraw from secular society, but to “fill up” their vocations with the fidelity and honor of God, and sharply criticizes the doctrine of passive obedience and non-resistance. He admonishes his hearers to pray for all in authority. Wallin draws attention to the fact that prayers must be lifted up with holy hands, which is not an insistence upon perfection, but that in faith no one is willfully engaged in rebellion against the Word of God. He also notes that prayers are to be offered in a spirit of love and faith that is confident in the things for which it asks. Wallin insists that prayer is an “essential and capital branch of worship.” Wallin charges the Protestant Dissenters with shame for allowing the established church’s members show more interest in the regular attendance on prayer. Wallin does not censure the use of formal prayers directly and does not want to cause offense to any who use them but suggests that prayer books were not used in the primitive church, nor should anyone suppose that formal prayers are necessary to be heard by God. Wallin uses the authority of his pastoral office to censure those who refuse to pray in private or in public and suggest that such are practical atheists. He holds up the use of prayer in the Spirit as the best aid towards holiness, love, and faith.

34 ________. The importance of family-religion. London: J. Buckland, 1771. A sermon preached at the Devonshire Square meeting house based on Gen 18:19. The sermon is ordered in the typical plain style, and he begins with an examination of the text and its contexts. Wallin understands the Angel of the Lord to whom Abraham is speaking to be the preincarnate second person of the Trinity. As the Son addresses the angels that are with him, he states what Abraham as a faithful man will do in regard to teaching his children and his whole household the way of the Lord. Wallin interprets this to be a description of the behavior of the righteous; the teaching of their children the faith is essential to who they are as believers. The teaching of the children is bound up in teaching them the right worship of the one True God both according to the object of worship and the mode. Wallin also notes the way in which Abraham and Joshua freely chose for themselves to instruct their households and points to this as a fruit of the righteousness that is given them in faith. Wallin demonstrates that just as the people of old needed the instruction in the way which they should go, so the rising generation needs the instruction because of the reality of original sin. When the heads of households are negligent in training up their children there is the real danger of a “universal deluge of impiety and vice” because of man’s corrupted nature. While assembling together in churches has been given for instruction and edification, it does not negate the necessity for the instruction to take place in the home. Family worship should not consist only in the reading of Scripture, but also in the explanation and application to the household, as well as the use of catechisms. Wallin encourages families to practice a judicious and impartially disciplined manner of living so that the fear of the Lord is promoted within the home. Wallin also warns those who are newlywed not to forsake the discipline of family devotions even though there are only two present, because it is still necessary for each to engage in this household devotion, and also because if the habit is not begun immediately upon the formation of the family, it will likely not begin at another time. In Wallin’s estimation, there is nothing more threatening or destructive to the rising generation than the potential loss of family worship as people make excuses that there is no time as they follow after earthly pleasures. One final thought that Wallin inserts is his opinion that the Particular Baptist should be interested in demonstrating their faithfulness and concern for their youth that they would be found to be encouragers of a public confession of faith at an early age.

35  ________. The Scripture-doctrine of Christ’s Sonship. London: George Keith, 1771. This discourse consists of ten sermons that are intended to affirm and prove from Scripture Jesus’ divine sonship and demonstrate why this doctrine is essential to the gospel. In the preface Wallin discusses the propriety of creedal confessions and mourns that most of those who were unwilling to subscribe have now given up the divine nature of Christ. Wallin suggest that the doctrine of Christ’s divine nature joining with his human nature is impossible for man to understand according to its mode, but that the fact is absolutely secured according to God’s revealed Word. He further notes that it is not fitting for men to pry into the secret things of God, like the manner of the Son’s generation from the Father, but that in relation to the hidden things of God, men should remain silent. As Wallin progresses through the various texts of his sermons, he cumulatively builds his Scriptural argument for the divine sonship of Jesus. Wallin also describes the errors that some have fallen into and describes the “sense” of the way in which they are interpreting Scripture, before stating rightly the meaning of the text. Wallin demonstrates that if the divine sonship of Jesus is denied, ultimately the whole ground to support the confession of the Trinity is lost – without the Son there is no sense of Father, nor of their Spirit. Wallin also discusses the benefit that is derived by believers being united to Christ. He distinguishes between an eternal union with him that was the result of covenant of grace in which the elect are properly said to be chosen in Christ from before the foundation of the world, and a union that is distinct from the decree of election “which terminates on individuals, through faith of the operation of God, who calleth them according to his purpose.” This is a subjective and experiential union that an individual experiences as the Holy Spirit converts and regenerates. As the conclusion of this discussion of union with Christ, Wallin asserts the necessity of individuals being brought to repentance in time – a rejection of Eternal Justification. Wallin subsequently speaks of the experimental proofs that are given to assure of union with Christ. Wallin describes a chain of needful doctrines that can never be broken or displaced as a golden chain – each linked together that come from union with Christ: remission, justification, acceptance and freedom with God, all needful grace, eternal life, resurrection, and ultimate glory. He warns against God’s displeasure for those who reject his Son, and points to a need to obey the free invitation of the gospel. Wallin expresses is desire for the salvation of the lost, he points to the freedom the Christian is given in Christ so that he is no longer under the curse of the law but under grace and admonishes preachers to continue to seek after and hope for the salvation of all who hear the gospel proclamation. The preaching of the Word has been given as the means for salvation, so no preacher or hearer can seek salvation by any other means by denial of the necessity of preaching the Word. Wallin concludes with searching questions to aid the reader in discerning if he is obedient to the faith. 

Annotated Bibliography of Wallin's Works 21-30

21 ________. The fall of the mighty, a just cause of universal lamentation. London: J. Buckland, 1765. Funeral sermon (in-absentia) occasioned by the death of His Royal Highness Prince William-Augustus Duke of Cumberland based on 2 Sam 1:27. Wallin addresses this sermon especially to the people of London and Westminster and preaches it to the congregation at Maze Pond before it is subsequently published. Wallin opens the text which bemoans the death of Saul and Jonathan and addresses the fittedness of mourning the loss of one of the nation’s nobles who has a gift from God. Wallin states that great men are raised up to rule the nation and defend it, and that the subjects’ duty is to honor and obey them and consider them to be ministers of the Most High. Wallin enumerates several reasons why a nation should mourn the loss of their great men and honors the King and the house of Hanover for his deliverance from Catholic rule. Wallin uses a section of the sermon to recount the greatness of the duke and to remind the people why the loss of this great man is a reason for national mourning. He concludes by encouraging the nation not to trust in her own strength, but to depend upon the living God who alone is their refuge from every storm; he further admonishes them to turn away from an inordinate love of pleasures.

22 ________. The Christian’s concern that he may not be a cast-away. London: J. Buckland, 1765. A discourse consisting of two sermons preached at Rev Larwell’s meeting in Limehouse based on 1 Cor 9:27. In the preface Wallin notes that it is easy enough to decry the “badness of the times,” but encourages the reader to examine his own heart and look to his own ways. He notes that private zeal, family devotions, and lack of attendance has generally befallen the society. He acknowledges that sober enjoyment of God’s good things are good, and warns against attacking those who are blessed by God with affluence simply for having more, if indeed they are living with honor toward their possessions. Wallin’s first sermon takes up the topic of the necessity for self-denial. Wallin instructs the church to run their spiritual race as those who take heed of the witnesses that are watching, and to fight the fight, not against a pretend foe, but against the real powerful enemies of the spiritual man. Wallin sums up the pastoral office as one whose whole business is to see that every man take care of himself (spiritually). He urges the congregation to be continually about the business of keeping under the body of sin. Wallin notes that while men may not have the power to overcome sin themselves, that Christ’s victory has dethroned sin in their lives and given them the advantage over their enemy, who is pinned. In the second sermon, Wallin makes application of the text and describes what it looks like to keep under the body of sin. Wallin takes aim at carnal security that is justified because of any of the doctrines of grace, like perseverance, and makes clear he is no antinomian.

23 ________. The eternal existence of the Lord Jesus Christ considered and improved. London: J. Buckland, 1766. A sermon preached at a monthly association which met in Grafton Street near Seven Dials. The sermon is based on John 8:58 and deals with the subject of Christ’s divinity through the use of the text “before Abraham was, I am.” After dealing with some of the false notions that were used to dismiss this text as proving Jesus’ divinity, Wallin demonstrates the force of Jesus’ statement that he is the divine Son of God. He also takes opportunity to refute that opinion that Jesus was pre-existent to Abraham according to his human soul. He argues persuasively for an understanding of the personal union in Christ and rejects and refutes the opinions of the errorists.24 ________. The constitution of a gospel-church adapted to union and peace. London: J. Buckland, 1766. A sermon preached at the ordination of Rev John Reynolds who was the newly called minister at Cripple-Gate. Wallin reluctantly agreed to have this sermon printed because the custom was to print the charge and sermon together but the minister who preached the charge declined at first, and then later the charge appeared in print. Wallin acknowledges that he was upset, but the Messengers finally persuaded him to allow the sermon to be printed. He notes that not all Christians will agree with his views about what proper church order is based on their denominational understanding and asserts the right to private judgement with charity to allow Christians to demonstrate their view from Scripture. His sermon is based on 1 Corinthians 12:25 where Paul urges that there should be no schisms in the body. Wallin encourages and wishes that more Christians would study the branch of religion that has to do with the proper ordering and conduct of a church so that they would know how to behave in the house of the Lord. Wallin defines a church as: “a Company of the Elect, who ding born again, and vitally united to him, are joined to one another, and walk together in the order of the gospel, for the glory of the Lord, and their mutual edification.” Wallin asserts that the church’s constitution can bear no human invention but must solely rest upon the instruction of God’s Word. Wallin also addresses the proper understanding of the word schism and differentiates it from separation, with schism being divisions that arise within the church that are allowed to remain. While Wallin admits that there are valid separations, he also warns that needless separations are the bane of brotherly love. Wallin then addresses the advantage of being united in one body. He points to the mutual care that the Christians are to render to one another, and the diversity of gifts that are given so that not every member has the same benefit to give to the body. To require all members to have the same gifts, which the Savior himself has not granted them, is absolutely impossible. While the use of the same gifts isn’t the obligation of every member, what is each members obligation is that they use their gifts and office in service to their fellow members. Wallin notes the high place that preaching should be given in the local church for its very end is to gather the Church together as a communion of saints. Wallin decries “Promiscuous Assemblies,” while applauding the publishing of the truth, because they do not draw together a people under the constitution of a church. Finally, Wallin charges the congregation with a regular attendance upon their new minister and an intimate relationship with him who will shepherd their souls.

25 ________. The Christian salutation. London: J. Buckland, 1766. A sermon delivered at Maze Pond on the occasion of the separation of a sister congregation under the care of Rev John Rogers from assembling with the Maze Pond congregation for seven months while they were without a meeting place. Having secured a meeting place, Wallin preached this farewell sermon in the hearing of both congregations on 2 Cor 13:11. He interprets the imperative of Paul to “be perfect” to mean in this instance an admonishment to be orderly in their church-state – to practice godly discipline and order. Wallin comments on the promise that God will be with his church and the joy that is present because of this promise. He expounds upon God’s presence and its importance for the confidence and defense of the church. He notes that some formerly large and flourishing churches have been utterly dissolved but declares that the fault for such decline does not lie with God’s unfaithfulness towards His church, but in the treachery and wickedness of man. Wallin notes that God works where he dwells, and therefore instructs that God’s churches should work for and expect increase through conversion and God drawing people to the gospel truth. The congregation’s walking together in love will attract outsiders to join her. Wallin warns the congregations to be on the lookout for the roots of bitterness that spring up among God’s people and between congregations, and praises God that such roots are not visibly present in their communities at this time. Wallin also takes the opportunity to instruct the members of each congregation as to their duty to remain loyal to their original congregation, warning that Satan would gain a victory if the body was severed in this way.

26 ________. The everlasting communion of saints with their Lord in the Kingdom of Heaven their comfort, when mourning the loss of their fellow-communicants on Earth. London: J. Buckland, 1767. This sermon is connected to the handwritten “An Address Derived at the Interment of Mrs. Mary Keene” which was never published. It is the actual funeral sermon Wallin gave for Mary Keene, daughter of Thomas and Rebecca Cox who later died and whose funeral sermons were also published by Wallin under the title A Pious Memorial. He selected 1 Thess 4:17 for Mary’s funeral sermon. He notes the grief of his congregation at the loss of such a beloved young member and points to the similar griefs that the Thessalonians were experiencing through the deaths of their members. As Paul comforted the Thessalonians, so the truth of his comforting message applies to the church of all ages. Wallin observes that there is tremendous joy for the Christian when gathered together in Christ’s presence and indicates that this is an occasion of Christ presence coming to his church. Yet, Wallin asserts, the eternal joy of the believer, and the promise of this text, is that “the believer will properly be with Christ where he is; i.e. in his immediate presence, in a local and visible manner.” Wallin goes on to observe that while this eternal joy is now a reality for the deceased it is still appropriate for Christians to mourn the loss of their “dear and valuable companions.” He also encourages the congregation to examine themselves, individually and as a congregation, for even the deaths of saints are providences sent 177 from God to be used to draw closer to him. Wallin brings in the figure of marriage and the nuptials exchanged “till death do us part” and reminds the people that having been married to Christ means that he will never be satisfied with anything less the everlasting enjoyment of his people.

27 ________. “An Address delivered at the Interment of Mrs. Mary Keene in the burial ground at the Maze-Pond Southwark.” Collection of the John Hay Library, Brown University, Providence, Rhode Island. 1767. Manuscript sermon in the handwriting of Wallin prepared for publication but never printed.

28 ________. Lectures on primitive Christianity. London: Robinson, 1768. This discourse is one of Wallin’s largest works and contains much of his thinking on ecclesiology – church order, the communion of saints, and love. He had begun the work earlier in his life but found it to be taking too much time away from the ministry, and therefore set it aside. However, when he was forced to convalesce because of a sickness, he took up the work again and completed it. Wallin thanks God that the King and Parliament have allowed the freedom that the churches are experiencing. He also accuses the nation of having fallen into a state of despising the ordinances and watering down religion to the point where many boast that they belong to no denomination at all and all they are concerned with is if one loves Jesus Christ. Contrary to this attitude, Wallin insists that to worship God in the way that he has appointed is the absolute duty of every person under every dispensation. Because charity and truth belong together, it is never the loving thing to do to join someone in their error or to overlook it. Wallin sets forth an outline for the work that is broken into six books. Book 1 contains nine lectures on the topic of Jesus’ death resurrection, ascension, and exaltation. Book 2 has two lectures on Peter’s Pentecost sermon with application. Book 3 consists of seven lectures that consider the success of Peter’s Pentecost sermon. Book 4 has four lectures on the topic of the history of the early church. Book 5 records in six lectures the history of the declension of the church in subsequent generations by looking at Jesus’ letter to the church at Sardis. Book 6 looks at the faithful believers in the days of Malachi the prophet in four lectures. The work as a whole deals with many doctrines and demonstrates Wallin’s thinking on such doctrines as the limited atonement, justification, repentance, conversion, the Holy Spirit, preaching, free grace, and baptism.

29 ________. A charge and sermon together with an introductory discourse and confession of faith delivered at the ordination of the Rev. Abraham Booth. London: George Keith, 1769. This piece contains an introductory discourse by William Clarke, Abraham Booth’s confession of faith as delivered at his ordination, The Charge delivered by Benjamin Wallin, and the Sermon delivered by Samuel Stennett. Wallin’s charge is based upon the text of Acts 20:24. Wallin charges Booth with understanding his ministry as his course of duty upon which he is to run; a course that is already set and consists in ministering to those that God is giving him this day. Wallin points to the example of Paul who did not count his life valuable to himself, but for the sake of others was willing to be present and allow his life to be valuable to them. Wallin differentiates between a general and special appointment for ministry, with the general consisting in a church authorizing a man to preach the gospel as opportunity arises in the world, and the special consisting in the rooted office of the pastor who is given charge over the flock. Wallin states that this calling, with little exception, is to be understood as his personal duty to the end of his days. Wallin instructs Booth to let his preaching be full of sound doctrine, and for it to be neither legal nor licentious, but to strike at sin and exalt grace. He urges Booth’s preaching to be on a broad selection of God’s Word and to be preached to all sorts of people, not just the redeemed. Booth’s ministry is to put them in mind of their duties, and to provoke them to love and good works. Wallin recommends that his sermons be “judicious, methodical, scriptural, plain, and experimental. He also insists that Booth be constant in prayer, and to know the state of his flock through visitations. Wallin insists that Booth must frequently urge his hearers to repentance and faith in the Lord Jesus Christ, and to testify – not only report – of the grace of God so that his hearers are exhorted and pleaded with not to receive his testimony in vain. Wallin also warns Booth of the difficult times in ministry when it seems as though God has hidden his face and that the minister is laboring in vain, and encourages him, even then, to not give up his charge. He also encourages Booth to continue his study of God’s Word as well as human authors, and to be diligent to make his own works rise to the high standard of God. He also warns him against being unsociable, and states that a private spirit is the bade of brotherly love.

30 ________. An eternal mansion prepared in the heavens for the righteous. London: J. Buckland, 1769. Funeral sermon of Thomas Cox based on 2 Cor 5:1. Also found in A Pious Memorial. Wallin describes Thomas as having been a “pillar” in the church community. Wallin uses the imagery of the body as a tabernacle or house to show that it is common to all humanity that the body must be taken down. However, the believer does not lose hope about the temporary removal of the body from the soul because he has confidence that he has a building of God, a house not made with hands, eternal in the heavens. Wallin notes that the believer will not be found “naked” when the tabernacle of flesh is removed, but that he will be clothed with the house from heaven. Wallin also notes that the saint’s longing after heaven is from God and is part of their confidence that God has indeed prepared a place for them. Wallin stresses in this sermon as he has in other funeral sermons the blessing of the saint being with God, physically present and seeing with their local vision God directly. Wallin also notes that one of the joys of the saints who have departed will be that of their subjective righteousness, their sanctification finally completed. The sermon concludes with an admonition for men not to place their confidence in the earthly houses, but to be wise for their souls and believe on the Lord Jesus Christ. As Wallin shares some final thoughts he relates how Thomas and his wife parted with genuine affection and Christian confidence; the scene evidently impacted Wallin, and perhaps explains why he ended up compiling all of the family’s funeral sermons into one work, seeing in them a model of Christianity.

Annotated Bibliography of Wallin's Works 18-20

18 ________. Faith in Christ, and life everlasting. London, 1762. Funeral sermon for Rev John Author based on John 11:26. Wallin expresses his desire for the Divine Comforter to render the sermon effectual for those who believe as a source of rejoicing, and for those who do not believe that they may have faith in Jesus Christ. In this funeral sermon Wallin begins with some detail about the deceased man, which is out of his usual habit, but it allows him to draw a comparison with Lazarus and his sisters. Wallin notes that the same faithfulness that brought Lazarus out of his tomb after three days is at work in lives of all, and that patience and submission to God’s dispensations is necessary while believers continue in hope, knowing that Jesus will also bring their loved one back to life from the dead. Wallin intimates his intention to cover the text’s meaning concerning the life which the believer is supposed to sustain, the faith ascribed to him, and the sense of what is meant by the promises that he shall never die. Wallin differentiates between natural and spiritual life and is insistent that the time for coming to spiritual life is during the extent of one’s natural life. He objects to the understanding of Jesus’ local descent into hell and warns that there will be no future chance after death to hear the gospel unto salvation. Wallin also notes that this text is not limited in the extent of its promise and says that the word “whosoever” believeth should drive away the fear of all penitent souls, for the promises is intended for them. Wallin insists that any who are effectually called will believe in the Lord Jesus. Wallin notes that although some may experience full assurance of their salvation and be entirely free of doubts, that is not the case with many Christians, nor does it indicate that a total lack of faith. Assurance of salvation may be falsely believed as well, and so he moves on to discuss true faith and indicates that he believes that true faith consists not only of knowledge or only persuasion, but on knowledge and persuasion combined. He next moves to discuss the sense of the phrase “shall never die.” He notes that it could be understood to be indicating the perseverance of the saints, which is true, but does not encompass the full extent of the promise; therefore, he argues for an understanding that means that the believer will depart this mortal life into the nearer presence of God until the ushering in of the day of resurrection and life everlasting. Wallin questions his readers about their belief in all that has been discussed, with the aim at admonishing them to believe and receive salvation.

19 ________. The universal concern of saints in communion represented in an sermon. London: J. Buckland, 1763. A sermon preached at the Devonshire Square church at the ordination of Rev Walter Richards to the pastoral office, and of three men, J. Tomkins, T. Cooke and G. Wilkinson, to the office of deacon, from Rom 14:19. Wallin opens the text with a contrast of the Roman church of Paul’s day with its current state as the seat of the Antichrist and warns that the church must hold closely to the Scripture rule, or else be subject to a similar falling away. The main 173 thrust of the sermon as declared by Wallin is to set before the congregation their duty to maintain a godly peace within the church and among themselves for the edification of one another. Wallin notes that as the church is called to increase in its edification of the believers that consequently and individual Christian’s duty is that he himself must pursue spiritual growth. He warns against an attitude that only looks at the church as a means of personal edification and encourages his readers to consider the edification of their fellow members as the rule for a faithful membership. He states: “This is the Duty injoined; that every Member of a Christian Church should sincerely aim, and studiously endeavor, at all times, and in every station, to the endo of his life, after the things which make for the public Peace and the Edification of his Neighbour.” Wallin encourages the congregation to provoke one another to love and good works, to be steadfast in doctrine that is held in common among all the members of the church, to be impartial toward one another, and to be frequent in prayer. Wallin next instructs the congregation on the honor that is due to the offices that they are calling men into and subsequently the honor that is due to those men. Wallin concludes by calling on the congregation to keep their eyes “up” so as to look for their growth and assistance from the one who himself builds the church.

20 ________. The experience of the saints asserted and proved. London: J. Buckland, 1763. A discourse containing two sermons on Gal 5:5, two on Rom 5:5 and a final one on Eph 1:14 with the aim of establishing the believer’s hope and a consideration of the operations of the Holy Spirit. He begins with a sermon on the doctrine of justification by faith. He notes that in the article of justification, works of the law and grace stand in direct opposition. He observes that the believer’s hope comes from justification and is that righteousness that one has imputed to him. The believer has a reasonable hope because the Spirit conveys this hope to the believer through his effectual calling and his sealing of the Spirit of adoption. While the believer waits for the completion of his righteousness – that is his hope of righteousness – faith is the thing which holds on to the promise. But, he warns, that faith as a principle or work cannot be confused as the cause of justification, for only the blood of Christ can secure the believer’s justification and righteousness. (In a footnote, he guards against any antinomian misunderstanding) His second sermon addresses the ongoing work of the Spirit to supply the grace that is necessary to continue in faith and hope. He insists that experience cannot be the source of a man’s assurance, especially if it contradicts the counsel of God, but he does acknowledge that experience does have a vital role to play in the life of the believer because it provides the practical knowledge of the Spirit’s operation. He lists repentance and faith, communion with God, Self-humiliation, unfeigned sorrow for sin, cordial acceptance of Christ, and joy in God as examples of vital experiences in the life of the Christian. He acknowledges that the life of faith is both and inward and an outward conformity to the gospel to put his trust in, and rest alone upon the merit of Jesus. Wallin takes the opportunity to reflect on the necessity of Christ-centered preaching, stating that it alone is an adequate means of salvation. In the third sermon, he turns to the Romans text and discusses thoroughly the Christian’s hope. He argues that there was and is an internal and immediate operation of the Holy Spirit to work the love of God. He denies the concept of man’s free will in respect to vital religion, insisting on the necessity of the Spirit’s operation. He does discuss election from before the foundation of the world but does not (in a positive assertion) bring up an election to damnation, choosing rather to stress the depth of God’s love from of old. Once again he insists on the proper understanding of justification, and states that the believer is not justified because of or by repentance or faith, but by grace alone. The final sermon focuses primarily on the Holy Spirit and his work in the believer. While he understands the Word to be the means the God uses to enlighten the unrepentant, he insists that the Word by itself could do no such thing, but that the gracious work of the Spirit is necessary to make the Word a life-giving work. The Spirit quickens the hearts on the unregenerate as he calls them; he abides in them as the Comforter; he works internally upon them as the Spirit of Adoption to assure them of his love; He, at times, superadds this own testimony that a man is a child of God. Wallin notes that the believer does not always experience the full measure of the Spirit’s operation and states that that may be due to the Spirit’s timing and work; he also warns that it may also arise from a sin or habit in a man, and therefore councils both patience and repentance. The final sermon discusses what is meant by the “sealing” of the Spirit. Wallin indicates that the sealing of the Spirit is his taking up abode with the believer after his justification. Accordingly, this sealing includes the sanctifying work of the Spirit in the life of the believer, as well as his acting as the Spirit of Adoption and as Comforter. Wallin takes time to address the resurrection of the body, and insist that until the body is resurrected, the believer will not have attained his full inheritance. The Spirit provides many blessings both physical and spiritual to the saints, but these gifts are not to be confused as the believer’s final inheritance, for the Spirit is the earnest of the full inheritance yet to come. The Spirit’s sealing is also a testimony to the perseverance of the saints that God will be faithful to bring them at last to himself. Wallin concludes with a warning against grieving the Holy Spirit.