Wallin's Ministry in Maze Pond by G Holden Pike

After speaking of Edward Wallin's ministry Pike says

Wallin was succeeded by Abraham West, a young student direct from college, and in his twenty-fourth year. Inexperienced as he was, he contrived to annihilate what remained of the prejudice against singing the praises of God; and he only consented to accept the pastorate on express conditions that psalmody should be introduced. After serving for three years, West prematurely died in March, 1739. He likewise is interred in the burial ground adjoining the chapel.

Benjamin Wallin, a son of the previous minister, next followed. He was born in London, in 1711, and suffered from a lifelong lameness occasioned by an accident during babyhood. His affliction was somewhat lightened by the able treatment of Jonas Thorowgood, a Dissenting minister in Hertfordshire [Thorowgood lived 1688-1753. Wallin preached his funeral sermon at Little Parndon near Harlow in Essex but on the Hertfordshire border, where Thorowgood had been pastor from the age of 29]. In his earlier life, it does not appear that Wallin ever contemplated entering the ministry. He was educated by John Needham, of Hitchin, [Needham lived 1686-1743 and was first assistant 1705 then co-pastor 1709 then pastor 1717 in Hitchin, Hertfordshire as well as being a tutor in mathematics. His son John Needham Jr ministered in Bristol and wrote hymns] and had lessons also from Drs. [Sayer] Rudd and [Samuel] Stennett. [Sayer Rudd d 1757 was set apart to the ministry in 1725 from Maze Pond but went on after several pastorates to train in midwifery and medicine at Leyden before becoming an apparent Unitarian and an Anglican. Samuel Stennett lived 1727-1795, a seventh day Baptist but willing to pastor Sabbatarians, he followed his father to Little Wild Street in 1758 and remained there. he received a DD from Aberdeen in 1763]
Wallin's retiring timorousness prompted a shrinking from public service, and he, therefore, nervously listened to the call from Maze-pond when the people pressed him to accept the pastorate. He anxiously weighed the matter, and finally consented to fill the office, although at that time, he was married and actively engaged in business. He commenced his ministerial life in 1740, when only 29, and sustained a good position for more than 40y years; in the meantime achieving a well-merited reputation for "Methodical, scriptural, and practical preaching." His career was a prosperous and happy experience. To conduce to his people's comfort and progress was Wallin's chief delight; and when, in his last hours, one told him the Church was assembling for prayer on his behalf, the brightening countenance of the pastor revealed his satisfaction. Till laid low by his mortal sickness, he had only slightly suffered from bodily weakness. At his death, in February, 1782, he was laid by the side of his predecessors, in the Society's burial ground. Some fruits of his industry yet survive in 41 separate publications.

Edward Wallin by G Holden Pike

Pike tells us that the second pastor at Maze Pond Church was Wallin's father.

The second pastor, Edward Wallin, whose grave is at the rear of Maze-pond chapel, was born in 1678. On account of a brave adherence to the principles of Nonconformity, the family greatly suffered amid the troubles of the Restoration, and their temporal circumstances were correspondingly injured. His parents were prevented from bestowing upon Edward so liberal an education as they thought desirable. They nevertheless appear to have early designed their son for Christian work, although necessity obliged their keeping the boy for a season in trade. Young Wallin promoted his parents' wishes by persevering against difficulties until he gradually acquired a respectable amount of Biblical and literary knowledge. When only in his twenty-fifth year, he was simultaneously invited to the pastorate by two societies; and notwithstanding the pressure of poverty, he chose to serve the least wealthy. At Maze-pond he maintained a position of usefulness till his death in 1733. Dr. Gill, who preached Wallin's funeral sermon, has unfortunately left us but few particulars about the life of his subject, whose character he extols in a high strain of panegyric.

Maze Pond by G Holden Pike

In his work on The Metropolitan Tabernacle G Holden Pike writes of the origins of the church at Maze Pond where Wallin was to minister.
He says that before the Romans much of what became Southwrk was commonly flooded during high tide. It appears that by raising the river bank from Gravesend to Vauxhall the marshy land was reclaimed.
There was no town in Saxon times but there was a ferry then a nunnery(St Mary Ovarie) and then a monastery and the earliest bridge across the Thames. By the time of William the Conqueror Southwark had become a little town. He burned it and in 1136, a great fire that devastated the City, also destroyed the monks' wooden bridge. Foundations were then laid to form stone arches. Five years after the completion of London Bridge, a fire in Southwark proved fatal to many.
By Elizabeth's time the Borough principally consisted of a long street that gradually extended to Walworthand Kennington, after the Revolution. In the 18th Century St George'sfields were parcelled out for building and Southwark became the place it was by th 9th Century.
In the past it was a haunt of thieves and murderers, who would flee there to escape justice. In 1362 certain powers were extended there from the city.
It became the site of St Thomas' Hospital and six parish churches.
In ancient times there were also five prisons there - the Clink, the Compter, the King's Bench, the White Lion and the Marshalsea. Pike says "The river side abounded with the haunts of social outcasts, who made sin their traffic, and who were the curse of the Capital. Yet after all, one of the roughest features of old Southwark was its Bear-garden, the site of which is now covered by Christchurch parish. In that popular place of amusement were congregated bears and bulls, and dogs of approved ferocity to fight them. Prior to the Reformation these animals supplied the citizens with Sabbath pastime; "Villainy peeps out at the eyes." and a contemporary poet, - with, more feeling than genius, laudably attempted to discourage the practice:—

What folly is this to keep with danger
A great mastive dog and a foule ougly bear?
Every Sunday they will surely spend
One peny or more, the Bearward's living to mend.
If you, therefore it give to see a bear fight,
Be sure God his curse upon you will light.

In the parish of St. Mary Overie there stood a sumptuous mansion, erected in 1107, an heirloom of the See of Winchester. When the prelates discontinued frequenting this residence, its apartments were appropriated by the neighbouring traders for mercantile purposes. Shortly after the Revolution, a large room in this house was used as a meeting-place by a number of enthusiasts styling themselves Baptists; but who were in fact, dissatisfied seceders from surrounding societies. Unfortunately for his great Puritan namesake, one Richard Baxter, a fanatical member of this rude company, published a book with an unquotable title, and many supposed, that the author of The Saints' Everlasting Rest was responsible for the impropriety. An association of ministers who assembled in 1705 disowned this so-called Church at Winchester House; and the Baptists of London were cautioned against giving them countenance, 'Half a century later, however, a congregation assembled in the old room, well worthy of notice, did any memorials survive.
The great monastic foundation called Battle Abbey, which commemorated William the Conqueror's celebrated victory, was one of the richest institutions of the era in which it arose. William endowed it with many valuable privileges. One curious right, inherited by consecutive abbots, was the power to reprieve any malefactor, whom they might chance to encounter, proceeding to execution. As before stated, those ecclesiastical grandees held a residence in Southwark; and an arch of their estate that spanned a branch of the river won the popular name of Battle Bridge. After the mansion had finally disappeared, its site and vicinity were called Maze Pond. The abbots' gardens were laid out in a style of usual magnificence; and Maze is derived from the luxuriant and winding alleys, once abounding in those beautiful pleasure grounds.
The Maze-pond Society owes it origin to a controversy in Keach's Church, awakened by the introduction of psalmody. A certain member, one Isaac Barlow, felt especially aggrieved, and undertook, by means of the press, fiercely to condemn the practice. A Church-meeting being convened, Barlow was found to have half-a-dozen sympathizers, and the party withdrew. It is not probable that Barlow officiated in public after this secession; for the first recognized pastor was Samuel Mee, and only few particulars about him are known. He is supposed to have been one of Keach's members, and was probably a deacon. In the first instance, a chapel was provided in Flower-de-luce-court, Tooley-street; but during the pastorate of Mee's successor the people removed to Maze-pond. Nothing short of sincere conscientiousness could have prompted Mee to adopt the course he followed. His humble adherents were quite unable to support him, and some years after the separation, the London churches made collections on his behalf. He died in 1702, after serving the Society for eleven years. 

Published sermons on the deaths of others

Wallin also produced sermons on the deaths of these others

1765 Prince William Augustus, Duke of Cumberland, KG, KB, FRS (1721-1765) the third and youngest son of George II, Duke of Cumberland from 1726. He is best remembered for his role in putting down the Jacobite Rising at the Battle of Culloden in 1746, which made him immensely popular throughout Britain.

1753 Edward Tomkins, a member of the church. Wallin also preached an unpublished sermon for his brother Benjamin, a deacon, in 1767. The sermon was called Preparation for death explained and enforced

1754 Thomas Wildman (1690-1754) God's Relation to the Faithful after their Decease, a Proof of their present Life, and future Resurrection.

1773 Job Heath (1721-1773) a deacon of the church. The sermon was called The blessedness of the man, whom the Lord shall find diligent in his station

1779 Mrs Hannah Munn (1695-1779) of Watford, widow of Robert Munn. The sermon was called The ancient believers transition from mortality to life.

Published sermons on the deaths of four more ministers

Wallin published other funeral sermons besides that for John MacGowan near the end of his life, including for these other ministers

In 1753 a sermon on the death of Jonas Thorowgood (1668-1753). It was Thorowgood's medical knowledge that helped Wallin with his lameness as a young man. The funeral was at Little Parndon, Essex, near Harlow, where Thorowgood had been pastor since 1717 (having served previously as assistant and joint-pastor with John Wilson).

In 1762, on the death of John Auther (1688-1762) poet and pastor, the first Baptist minister at Waltham Abbey, Essex, from 1729.

In 1772 there was a sermon for  John Gill (1697-1771).

In 1773, one for Samuel James (1716-1773) author and pastor in Hitchin. James, a son of the manse, was born in Curborough near Litchfield. He had a Welsh father (Dr Philip James 1664-1748) who was a minister for over thirty years in Hemel Hempstead. James's mother, Anna, was the youngest child of Lawrence Spooner (1700-1764). His childhood classics teacher was Daniel Turner (1710-1798). After ministerial preparation, James served from the early 1740s in Hitchin, also in Hertfordshire, at the end of the life and ministry of John Needham. (Needham was involved in Wallin's education as a boy). In 1744, he married Needham's daughter, Mary. At the beginning of 1748 he began to preach systematically through the New Testament on Sunday mornings. As over the years he came nearer to the Book of Revelation, he was apprehensive, but the Lord took him before he was able to begin expounding that difficult book.

Published ordination sermons

Wallin published four sermons from various ordinations.

In 1755 he preached an ordination sermon for Samuel Burford (1726-1768), who became the minister of Little Prescott Street, Goodman's Fields, until his early death 13 years later.

In 1762 he preached an ordination sermon (to the people, Gill preached to the pastor) for Walter Richards from Birmingham who came to another London Baptist church, Devonshire Square, in that year. Sadly, things did not work out and in less than two years Richards was gone. He apparently went to Cork in Ireland.

In 1766 John Reynolds (1731-1792) came to London, to Cripplegate, from Wiltshire, and Wallin preached at the ordination.

In 1768 Abraham Booth (1734-1806) succeeded Burford at Little Prescott Street and Wallin was again involved in the ordination. (Pic above Booth).

John MacGowan

One of Wallin's last works was a sermon on the decease of John Macgowan (1726–1780). In 1774 Wallin had preached the sermon at the funeral of MacGowan's sixteen year old only daughter, Elizabeth. He was a Baptist minister and author born and educated in Edinburgh, where he was apprenticed as a weaver but who subsequently settled in Bridge Street, Warrington, as a baker.

He had early become a Wesleyan and in Warrington joined the Methodist movement as a preacher. At a later period he was attracted by the Independents, but finally joined the Particular Baptists. He ministered at the old baptist chapel at Hill Cliff, near Warrington, and then at Bridgnorth, Salop.

In September 1766 he became pastor of the old Baptist meeting-house in Devonshire Square, Bishopsgate, London, opened by William Kiffin in 1687. Here he remained until his death.

His preaching, Calvinistic tone, became popular. His congregation were typically artisans. On its behalf he signed the petition of the Protestant Association of London, in the prelude to the Gordon Riots.

In failing health, he administered the sacrament for the last time on 12 November 1780, and died 25 November. He was buried in Bunhill Fields. He left a widow (his second wife Mary) and four sons.

Macgowan was a caustic controversial writer, who used allegory in devotional works. His books went through many editions in London, the North of England and America. Several were published under pseudonyms such as "The Shaver" and "Pasquin Shaveblock". His major work, Infernal Conferences, or Dialogues of Devils, by the Listener, London, 1772, 2 vols. may have been suggested by The Dialogues of the Dead (London, 1760) of George Lyttelton, 1st Baron Lyttelton.

Ivimey on Wallin 02

Mr. Wallin was enabled, notwithstanding all his fears, to fill up this important station with great respectability for upwards of forty years. In 1752 he was deprived of his wife, who was interred in the same grave with his honoured father: and on the 19th of February, 1782, at the age of seventy-one years, he finished his course with joy. His funeral sermon was preached by the Rev. Dr. Samuel Stennett, from Matt. xxv. 23. Enter thou into the joy of thy Lord. This was printed with the title, "The faithful Minister rewarded." Mr. Booth's address at the interment is appended to the sermon. Both of these discourses were published at the request of the church. From Dr. Stennett's sermon the following account of Mr. Wallin's character and labours is extracted:— 

"Mr. Benjamin Wallin was the son of Mr. Edward Wallin, who was an excellent man, and for many years a worthy pastor of this church. On his decease, Mr. Abraham West, a promising young person, was chosen to that office. He dying, our dear departed friend, after the interval of about seven years from his father's death, was invited to accept the charge. It was with no small reluctance, the effect of self-diffidence and a deep sense of the importance of the work, he complied. My dear and honoured father was the principal instrument, under God, of removing his difficulties, and of assisting him in his preparations for this service; which he often acknowledged with great affection and gratitude. And there are those yet living who can testify what serious regard he paid to the voice of God in this matter. Nor should I forget to observe here, that in his last illness he assured me, with pleasing satisfaction, that, upon the fairest examination he was capable of making into the principles and views with which he first entered on a profession of religion, and afterwards engaged in the work of the ministry, he had the sentence of his mind and conscience in his favour.

"Thus setting out in the service of his divine Master, he pursued the great objects of his ministry with faithfulness, diligence, and success. An habitual reverence he had of God upon his spirit, particularly in prayer. The voice of providence he attentively regarded in the various incidents of his life. To the gospel of Christ, as a scheme adapted to magnify both the justice and the grace of God, and to restore men to his likeness as well as his favour, he steadily adhered. In explaining the doctrines, and recommending the institutions of primitive Christianity, he paid a very particular regard to the Scriptures, often observing how much it is the duty of ministers, like the, apostles, to reason out of the word of God. So that his preaching was methodical, scriptural, and practical. He was happy, too, in accommodating his subjects to public occasions, having the great object of doing good ever in view. He laboured to get at the consciences of his hearers, to rouse the impenitent, to direct the inquiring, to comfort the distressed, to animate the slothful, and to edify the faithful. And it pleased God to succeed his labours, in not a few instances, to the great joy of his heart. Many of you, my friends, if not all, may be said to be his spiritual children. And as such he tenderly loved you. Your interests, in your individual and collective capacities, lay near his heart. He sympathized with you in your sorrows, and rejoiced with you in your joys, both on a spiritual and temporal account. Your attention to the social duties of religion, to which he earnestly pressed you, gave him no small pleasure. Never was he so happy as when presiding among you, on stated or occasional meetings of the church. And with particular satisfaction he mentioned to me, in his last illness, your having so many of you met together to offer prayer to God on his account.

"Nor were his labours for the glory of God, and the good of men, confined to this community. He was glad of every opportunity to promote the interests of other churches, and the cause of religion in general, by his counsels and occasional services. He was a man of a public spirit. And, firmly attached as he was to the doctrines of the reformation, and to that particular denomination to which he belonged, he sincerely loved all good men wherever he met with them; and gave proof of his cordial regard to the interests of religious liberty, by using his endeavours,, in concert with his brethren, to promote and enlarge it.

''In short, it may be truly said of him, he was a good man, a steady friend, an experienced Christian, and an able and faithful minister of the gospel. He was not indeed without his infirmities, but these were of such a kind as quickly to recede from the view of those who knew him: and they who were intimately acquainted with him will ever retain a deep sense of his great worth.

"Forty years and a few months he spent, my friends, in your service. And how holily, justly, and unblameably he lived, you know, and indeed all who knew him will testify; for he maintained to the last a character honourable in the sight of all men. During this long term he was but rarely interrupted in his work by illness. Yet afflictions he did meet with, which he patiently endured, and the sanctified use of which he evidently experienced. And, as he was often used to say, it was in his heart to live and die with you, so his wish was gratified.

"His last illness was not protracted to a very great length; and whatever pains he suffered, many comforts were mingled with them. He was surrounded with friends who tenderly felt with him in his sorrows, as he had been used to feel with them in theirs. And what was his greatest mercy of all, he enjoyed sweet composure of mind, well satisfied as to his state towards God, and that he had built his hope on the right foundation. He knew whom he had believed, and was verily persuaded that he was able to keep what he had committed to him against the great day. The faithfulness of God, in particular, he frequently spoke of, as a source whence he drew substantial consolation.

[Mr. Wallin was one of the ministers who, in 1772, petitioned the legislature for relief in the matter of subscription to the articles of the Church of England.]

"His reason was continued to him very nearly to the close of life. And some of the last words he was heard to pronounce were -  'Oh! pardon! - rejoicing! - I .' Thus died this excellent man. And oh! how inconceivable must have been the pleasure his immortal spirit felt, when, as he passed the gates of the celestial city, he heard his master say, Well done, good and faithful servant, enter thou into the joy of thy Lord!"

Mr. Booth's address is characteristic of himself, and shews the great man, even at that period of his life:—

"On such an occasion as this, it is proper that we, who bear the ministerial character, should feel, with redoubled force, our obligations to diligence in the faithful discharge of that sacred trust which is reposed in us. Our great business is, as my brethren well know, to preach the gospel of God, and to watch for the souls of men. We are bound so to preach as to commend ourselves to the enlightened and impartial conscience; and so to watch, as those that must give an account of their whole conduct. To entertain and to please, are the design of an actor on the stage, not of a minister in his pulpit. Our parts and learning, our spiritual gifts and sacred office, answer the great end of the Christian ministry no further than they are means of promoting true virtue and real piety. Nor, in any other view, can the exercise of them afford peaceful reflections when we come to die. It is possible for us to gain the applause of a multitude, while the principles on which we act and the end at which we aim are detestable in the sight of God; and such as our consciences, if awake, must abhor in the near views of eternity. Of this our venerable deceased friend was well aware, as I learnt from frequent conversations with him.

Mr. Wallin was interred in the burial-ground behind the meeting-house, and the following inscription is on his tombstone:—

Sacred to the memory of the Rev. Beniamin Wallin, M.A.

A man (Human frailty abated)

Exempt from all the faults,

And endowed with all the virtues,

Of a Christian minister.

By the unanimous desire of a free people,

He succeeded his father, Edward Wallin

As pastor of this church

And, 

By a diligent discharge of his office,

By a constant course of manly and social actions,

By a wise application of means to incidents,

For more than forty years,

Rendered a large congregation happy.

In the year 1782

On February the 19th

In the seventy-first year of his age

His tranquil soul departed

Happy in itself

At peace with God

And all mankind.

The following is a list of W. Wallin's works:

— 1. The Compassions of a dying Saviour on those who crucified him, 1746

— 2. The Christian Life in divers of its branches described and recommended, in four parts, with a serious Exhortation to Prayer, 1746.

—3. The Redeemer's Charge against his declining Churches, 1748.

—4. An Exhortation against quenching the Spirit, 1748.

—5. An humble Address to the Churches of Christ not to forsake their Assemblies, 1750.

—6. Evangelical Hymns on various Views of the Christian Life, for the Closet, 1750

—7. Exhortations to Prayer and the Lord's Supper.

—8. A Sermon at the Ordination of the Rev. Mr. Samuel Burford, Goodman's-fields, 1755.

—9. Sermon at the Ordination of the Rev. Mr. Walter Richards, Devonshire-square, 1762.

—10. The Experience of the Saints with the Operations of the Holy Spirit explained and defended, 1763.

—ll. The Christian's Concern not to be a Cast-away; two Discourses on 1 Cor. ix. 27, 1765.

—12. On the Decease of his Royal Highness the Duke of Cumberland, 1765.

—13. The Eternal Existence of our Lord Jesus Christ considered and improved, 1766.

—14. The Christian Salutation; a Farewel Sermon, 1766.

—15. The Constitution of a Gospel Church; at the Ordination of the Rev. Mr. Reynolds, 1766.

—16. Thirty-two Lectures on Primitive Christianity, 1768.

—17. The Folly of neglecting Divine Institutions, 1758.

—18. The Christian's Duty and Confidence in times of Public Calamity, occasioned by the late dreadful Earthquakes, and the apprehensions of a French War, 1-56.

—19. The joyful Sacrifice of a prosperous Nation; a Thanksgiving Sermon for Victory and Peace, 1759.

—20. Funeral Sermon on the Death of Mr. E. Tomkins, 1753.

—21. Ditto on the Death of Mr. Jonas Thorowgood, of Hertford, 1753.

—22. Ditto on the Death of Mr. T. Wildman, 1754.

—23. Ditto on the Decease of the Rev. Mr. John Author, of Waltham Abbey, 1762.

—24. A Letter to the Congregation meeting near the Maze-pond, Southwark, 1755.

—25. Charge at the Ordination of the Rev. Mr. Abraham Booth, Goodman's-fields, 1768.

—26. Pious Memorial; three Sermons on three deceased worthy Professors.

—27. Gospel Requisites to acceptable Prayer, 1770.

—28. The Importance of Family Religion, 1771

—29. Scripture Doctrine of Christ's Sonship, 1771.

—30. At the Grave of Dr. John Gill, 1772.

— 31. Funeral Sermon on Mr. Job Heath, 1773.

—32. Ditto on the Rev. Mr. Samuel James, of Hitching, 1773.

—33. Sermon on the Settling a new Church, 1774.

—34. On the Death of Miss Macgowan, 1774.

—35. Memoirs of a young Gentleman for the Warning of Deists, 1774.

—36. The popular Concern in the Choice of Representatives, 1774.

—37. Case of a fallen Professor, 1775.

—38. Discourses on the Prodigal Son, 1775.

—39. The ancient Believer's Transition from Mortality to Life; on the Decease of Mrs Hannah Munn.
—40. Satan rebuked and the Son defended, 1781.

—41. Sermon on the Decease of the Rev. Mr. John Macgowan.

Ivimey on Wallin 01

In his Baptist History Joseph Ivimey explains that Benjamin Wallin was the son of a former pastor of the church where he went on to serve, Edward Wallin. Benjamin Wallin Ivimey goes on to say

was born in London, in the year 1711, and from an accident which happened to him while an infant at nurse an incurable lameness was contracted; but at fourteen years of age, through the skill of Mr. Jonas Thoroughgood, a Baptist minister in Herefordshire, he was so far recovered as to be able to walk in a much more comfortable manner than before. Though this youth was trained up in the way he should go, and, as he states, had the advantage of hearing the word of God from his infancy, under the ministry of his excellent father; yet he adds, "Under his judicious and affectionate instructions, both as a parent and a minister, I continued a long time a melancholy instance of the insufficiency of the best of means without a special blessing: but I trust before his merciful removal, it pleased God, who is rich in mercy, to open the eyes of my understanding, and to change what was before only the form to the power of godliness."

Mr. Wallin received the rudiments of a good education, under the Rev. John Needham of Hitchin,* and was afterwards under considerable obligations to Dr. Sayer Rhudd, and more especially to that eminently evangelical minister, Dr. Joseph Stennett, from whose instructions and counsels he received much useful knowledge, which insensibly prepared him for an office, which, at that time, he had no intention or prospect of filling, a station in the Church of God.

Mr. Wallin was baptized by his honoured father, and joined the church in Maze-pond. Alluding to this, he says, in his address to the church, "I made a free choice of you, as the temple where I would pay my vows, and offer up the sacrifice of praise and thanksgiving, as well as seek my future spiritual improvement." When Mr. Wallin was in his twenty-first year, about 1732, and whilst he was an apprentice, the year before his father's death, some of the members of the church proposed that he should be encouraged to exercise his gifts for the work of the ministry, but, on account of some interposing difficulties, the design was abandoned until several years afterwards. Mr. Wallin having no thought of entering upon the ministry, engaged in business, and entered into the marriage relation. Still there were those among his friends, who thought he ought not to abandon the design.

In May 1734, two deacons, Mr. John Manypenny and Mr. John Williams, conversed with him seriously on the subject. They informed him that, in their opinion, he had a gift for public usefulness, and that he had acknowledged a church of Christ had power to make trial of those they considered as having promising gifts; and therefore it was their firm intention to propose to the church in Maze-pond, to call him to speak before them. As, however, they would not proceed to that measure without Mr. Wallin's consent, and he having in a respectful, serious, and sensible manner, offered reasons why he thought he ought not to give up his business for the public ministry, the matter was again dropped.

On November 6, 1739, after the death of Mr. [Abraham] West, [the minister of the church] three deacons of the church, Messrs. George Ring, Edward Tom, Thomas Cox, acquainted Mr. Wallin, that they were appointed to inform him that the church apprehended he had a gift for public service, and that they had unanimously given him a call to exercise before them the next church meeting. This communication was so entirely unexpected, that Mr. Wallin was quite unprepared to comply with their request: and in a letter addressed to the church, December 3, 1739, he says, 

"When I consider the design of such a call, which at least must be if I am approved of, to be employed more or less in preaching the gospel; the very thought strikes me with terror: to address the judgements and consciences of men, on subjects revealed from heaven of the most lasting importance to their precious and immortal souls, is a work of so awful a nature, that an inspired apostle, with all the greatest natural, acquired, and miraculous gifts, thought himself insufficient for it. It is no wonder then that one void of almost every qualification should think it presumption to touch the sacred service," &c.

Mr. Wallin urged also the difficulty he should have to relinquish his business, and his fears lest he should, by not providing for his own house, bring a reproach upon the gospel; he promised however, to take the matter into consideration, and thus piously concludes his letter:

"I may say as the apostle in another case, God is my record how greatly I long after our being fixed with a sound and able minister, whose soul may yearn after us in the bowels of Jesus Christ; and through whose prayers and instructions, under the divine blessing, our love may abound yet more and more in knowledge and in all judgement ; and that we may approve things that are excellent, and be sincere and without offence till the day of Christ."

Mr. Wallin had asked the advice of Mr. (afterwards Dr.) Joseph Stennett, upon receiving the message of the church: the following letter was sent to that worthy minister, enclosing that which Mr. Wallin had prepared as an answer to the church, and from which some extracts have been already given. This letter lays open the state of Mr. Wallin's mind, and affords evidence of the prudence of wisdom by which he governed his affairs.

"To the Rev. Mr. Joseph Stennett, Sen.

Rev. Sir, "You will readily believe the concern of my mind has been very great since I saw you last: such have been the calls of my own private business, and my public office in the parish, I have not been able to come at so much time in private together, as you recommended and I desired. But no time has past without some thought of the important affair, nor have I been without several seasons wherein I have solemnly addressed the throne of grace.

"The main point with me is, whether it is probable I can be more useful in the station proposed to me, than that in which I at present stand; So many are those qualifications, necessary to the honourable discharge of that work, which I am destitute of, and so much do the credit of religion and peace of my own conscience depend upon such a discharge of it, if I enter upon it; that the deep sense I have of my own inability and unworthiness, will not suffer me to entertain a hope sufficient to encourage me. If the Lord is descending to me in this way, He makes the clouds his chariots. Did I but know ins will, my heart deceives me if I am not ready to obey it. But so many instances of unfaithfulness have I to charge myself with in my private station, that sure I cannot think I can be counted faithful and put into the ministry!

"I have written something as an answer to the church's message, in which you may see more of my thoughts: please to return it before Monday, that being the day they are to meet.

Mr. Benjamin. Wallin.

"I doubt not but I have an interest in your thoughts and prayers, and subscribe myself your unworthy relation in the best bonds,

B. W. London, November 28. 1739."

The church were willing to wait, till Mr. Wallin was relieved from a public station which he filled in the parish; but before that period arrived, a sermon having been preached by Mr. Benjamin Beddome, a deacon who was unfriendly to Mr. Wallin's being brought into the pastoral office, without having even consulted his brethren in office or the church, stopped the members after the sermon, and proposed Mr. Beddome as a suitable person for the pastoral office; this however turned out to the mortification of this Diotrephes; for no one seconding the motion, the matter dropped of course.

On the business of speaking before the church being again urged upon Mr. Wallin, and there being great cause to apprehend a division if he did not comply, he again consulted his friend, Mr. Joseph Stennett. The following extract from the answer given by that worthy minister, is worthy of being preserved.

"As for your humble, broken, timorous frame, with all the circumstances which have tended to promote such a temper of mind, I apprehend it is that preparation of heart which is from the Lord. Conscience testifies for you, my brother, that you are not seeking your own things: you have the regular call of God's people; and without a trial, how will you know whether it is the call of God or no? Take courage, dear sir, and put your trust in him, and he will, I trust, strengthen your heart and guide you in the way in which you ought to go."

Mr. Wallin accordingly exercised his gifts, by speaking before the church, on July 6, 1740. After this he felt such discouragement that he wrote to the church, requesting they would not urge him to continue speaking before them. To this letter a friendly and sensible reply was returned by one of the deacons, who appears to have suspected that the principal cause why Mr. Wallin was discouraged, was the opposition which some few of the members made to him. He says,

"Our brethren and sisters, in the opposition, have nothing to urge as a sufficient objection to your conduct either in the world or in the church, neither have they any just plea against your abilities: and if I may be allowed to guess the reason they act thus, it is because they would not have a lay teacher, and daub over their true sentiments with the untempered mortar, of fear and trembling about the hurt that may accrue to your family, and the peace and prosperity of the church!"

In another letter from this worthy deacon, dated September 19, 1740, he produces a number of arguments from Scripture, and from authors, and the practice of our churches, to shew the right the church had to call a gifted brother to the pastor's office, and still strongly urges Mr. Wallin to a compliance with their call.

Fearing to trust his own opinion, which was that he ought to decline all thoughts of the ministry, Mr. Wallin, October 30, 1740, addressed a letter to four eminent Baptist ministers, requesting their advice, and was encouraged by them to comply with the call of the church: these were the Rev. Messrs. Gill, Stennett, Wilson, and Brine. After numerous difficulties, arising principally from mental exercises, Mr. Wallin engaged publicly in the work of preaching the gospel on Nov. 9, 1740, from 2 Cor. ii, 16. Who is sufficient for these things?

He was afterwards invited on June 8, 1741, to preach twice a day, for a month or two, as a probationer for the pastoral office. On July 9, the church resolved to call him to the work, and at the request of Mr. Wallin, a solemn season of prayer, on July 15, was held on his behalf. The ordination service was conducted in the following manner, as detailed in Mr. Wallin's manuscripts.

"Thursday October 15, 1741, I was publicly and solemnly invested with the office of pastor, after the church had given the assembly an account, by brother Tomkins, of the call of the church, and the motives inducing thereunto, and I had solemnly recognized my acceptance thereof.

"Mr. Thomas Flower began in prayer. Mr. John Gill ordained. Mr. Dawkes proceeded immediately after ordination. Mr. Samuel Wilson gave the exhortation from 2 Cor. ii. 16. Mr. Brine prayed after Mr. Wilson had finished; then Mr. Gill preached to the people from Heb. xiii. 18; and Mr. Edmund Townsend concluded: the solemnity lasted from half past ten to three-quarters past two. NB Some members met to pray by eight o'clock in the morning"

*This is the father of the better known minister and hymn writer of the same name who worked with John Beddome and others in Bristol

Items in the Angus Library, Oxford

There are two relevant items

1. Maze Pond Church Book 1

Large beige volume (many leaves empty) including: church covenant and signatures, 1694; "A brief Narrative of the troubles those Brethren and Sisters met with who came off from the Congregation meeting on Horsleydowne Mr Benjamin Keach being their Elder [i.e. Horsleydown’s], upon the Account of their dissatisfaction with common sett forme Singing; in two Parts"; minutes, 1694-1708, ending with further collection of members’ signatures; accounts of the church visits [i.e. names of visitors], 1748, 1750, 1752, 1754; (at end) some membership lists to c.1744, including those attending ordination of Benjamin Wallin, 1741.

2. Benjamin Wallin Journal

Volume in (imperfect) green binding similar to that of some Maze Pond church books, containing notes and letter drafts by Benjamin Wallin; with Wallin’s daily diary in reverse order to rest.

Wallin's Hymns

A book of Wallin's hymns Evangelical Hymns and Songs, etc By Benjamin Wallin can be accessed here.

Baptist Board

Wallin was regularly present for meetings of the Baptist Board, usually as chairman, 1754-1775. See minutes here. There are 15 references to Wallin, mostly noting his presence at the meetings. Also note

May 30th. 1758. Mr Wallin reported that the church under his care had called Mr James Newton [1733-1790] into the ministry, and accordingly propos'd him to he a member of this Board, wch was unanimously agreed to. [Newton became an assistant to John Tommas in the Pithay, Bristol that year].

March 3. 1761. Certain things having been reported by Mr Butler, to the prejudice of Mr Stevens's moral character, it was agreed that Mr Wallin and Mr Anderson be desir'd to converse with the said Mr  Butler on those things, and report their conversation at our next meeting.

March 10. 1761. Mr Wallin and Mr Anderson reported the Conversation they had had with Mr Butler. Upon. which it was agreed, that Mr Wallin and Mr [Samuel?] Stennett [1725-1785] be desir'd to. acquaint Mr Stevens, that it is the desire of this Board that he attend here Tuesday next, at four in the afternoon, to answer to the charges laid agt him.

March 24. 1761 ... Having comllers"d' with Mr Stevens, and several other Gentlemen, concerning oertain criminal charges exhibite'd agt him; itappe:ar''d on the whole tj:lat he was a'ddicted to imp;ure idisoourse an(l! filthy actions with 'divers persons. It was therefore unanimouslY; agme'd, that he be no longer consider'd' a member of this society,.78 

From March 26 1771 he was chair, replacing John Gill, who died in October 1771.

Review of Lectures on Primitive Christianity

From the Critical Review 1768

Lectures on primitive Christianity: in Doctrine, Experience, Worship, Discipline, and Manners, as it appeared in the Church at Jerusalem, in the Time of the Apostles. Also on the Epistle to the Church at Sardis. And on the Faithful in the Days of Malachi. Interspersed with Notes, Reflections, and Addresses. With a View to awaken a becoming Zeal far the Communion of Saints, in Order and Love. By Benjamin Wallin. 8vo. Pr. 6s. Robinson.

This work is divided into six books. The first contains reflections on the death, resurrection, ascension, and exaltation of Jesus Christ. This is a comment on St. Peter's discourse to the men of Judea, Acts ii.

The second contains some thoughts on the apostle's improvement and application of his address to the Jews.

In the third, the author considers the wonderful success of that discourse.

The fourth is a history of the church in her infant state. The plan of this book is taken from the last six verses of the second chapter of Acts.

Here then, says he, is a concise history of the primitive church in her pure infant-state, before her members were scattered by persecution, or those errors, divisions and apostasies took place, which have since disgraced and defiled her. Indeed she was not yet arrived to maturity, in respect of that order the infinite wisdom of her Lord soon after saw fit to establish for her edification. At present the apostles supplied the part of bishops and deacons, officers who are since become needful to a perfect church-state. We view her as a lovely child, in her first appearance in the world. There are also some circumstances peculiar to her then present condition, a pretended conformity to which would be ridiculous or worse, yet she is the original pattern of piety and love. These are the lively features of a neat gospel-church, walking in the fear of the Lord, and in the comforts of the Holy Ghost; and however some may plead for another manner, the same spirit and behaviour will be found when and where genuine Christianity prevails, for religion is substantially the same in all ages and places to the end of the world.

The early declension of the church from her original simplicity, is the subject of the fifth book. This consists of reflections on the epistle to the church of Sardis, Rev. iii. 1-6.

The last is a dissertation on the conduct of the faithful in the days of Malachi, Chap. iii. 16. 17. This work abounds with pious reflections, but will appear tedious and unentertaining to the generality of readers.

Historical Dictionary of the Baptists Entry

WALLIN, BENJAMIN (1711-1782). English Baptist minister, born at Southwark, London. The son of Edward Wallin (1678-1733), a Baptist minister, Benjamin was crippled from birth. He was educated by a mentor, John Needham (d. 1743), the Baptist pastor at Hitchin, Hertfordshire. Wallin became the pastor at Maze Pond Baptist Church, a 1691 break-off congregation from Horsely-down Church on the matter of not allowing singing in worship. He remained in this church for 27 years, one of the longest tenures in the century. One of Wallin's distinctives was that he may have enjoyed the longest ordination services ever conducted among English Baptists - four hours and 15 minutes -in 1741. John Gill presided over the service, which involved 16 ministers. Wallin was both a scholarly and a devotional writer, among the leading hymnist-poets of the era. Among his published works are The Folly of Neglecting Divine Institutions (1758), Lectures on Primitive Christianity (1768), and Scripture-Doctrine of Christ's Sonship (1771).

List of works at PRDL

See here for a list of Wallin's works

• The ancient believers transition from mortality to life, a sermon occasioned by the decease of H. Munn (1779)
• A charge and sermon together with an introductory discourse and confession of faith: delivered at the ordination of the Rev. Mr. Abraham Booth Feb.16, 1769, in Goodman's Fields ... (G. Keith; J. Buckland, W. Harris; B. Tomkins; J. Gurney, 1769)
• The church an habitation of God, through the Spirit: a sermon (1774)
• The eternal existence of the Lord Jesus Christ considered and improved: A sermon, the substance of which was lately delivered at a monthly association, in Grafton-Street, near the Seven-Dials. (author; and sold by J. Buckland; E. and C. Dilly; G. Keith and E. Gardiner; and B. Tomkins, 1766)
• God's relation to the faithful after their decease, a proof of their present life, and future resurrection. A sermon occasioned by the death of Mr. Thomas Wildman, who departed this life, June 25, 1754. (George Keith, and Bedwell Law, 1754)
• Lectures on primitive Christianity in doctrine, experience, worship, discipline and manners: as it appeared in the church at Jerusalem in the time of the Apostles; also on the epistle to the church at Sardis and on the faithful in the days of Malachi, interspersed with notes, reflections, and addresses with a view to awaken a becoming zeal for the communion of saints, in order and love (London : author, 1768)
• Lectures on primitive Christianity: in doctrine, experience, worship, discipline and manners, as it appeared in the church at Jerusalem, in the time of the apostles. Also on the epistle to the church at Sardis. And on the faithful in the days of Malachi. Interspersed with notes, reflections, and ... (John Boggs, Jun. by Bonsal and Niles, 1801) GB Lectures on primitive Christianity.. (1801)
• The Popular Concern in the Choice of Representatives: A Sermon Delivered ... October 9, 1774. By Benjamin Wallin, ... (author; and sold, 1774) 
• The Redeemer's charge against his declining churches : exemplified in the case of the church of Ephesus .. (London : J. Ward, 1748)