6________. Evangelical Hymns and Songs, in two parts. London: John Ward, 1750. Wallin’s hymnal which includes his hymns plus some of Watts’ and Stennett’s. Wallin’s hymns are collected under two topical headings: Christian Life and Warfare, and Praise of the Redeemer with a view to the Lord’s Supper. There are 44 hymns written by Isaac Watts to go with his sermons. Finally, the hymnal concludes with Joseph Stennett’s 12 hymns for Baptism.
7________. Exhortations, relating to prayer and the Lord’s Supper. London: John Ward, 1752. Discourses on Psalm 102:17 and 1 Corinthians 11:29. In the preface, Wallin warns that when the taste of the people becomes corrupted for polemical writings, they will soon leave experimental religion behind. Controversies over doctrines in the church may appear as though people have great religious zeal, but often obscure that the plain duties of the Christian are being neglected. Wallin aims to encourage the church to use prayer as its spiritual artillery against Satan. In extended discourses, Wallin proceeds much as he would with a single sermon, but now drawn out over multiple chapters, to open the meaning of the text and apply it to his readers. Accordingly, Wallin minutely discusses the words of the Psalm and provides the sense in which they should be understood. Each chapter of the discourse builds upon the proceeding chapter, and usually ends with both a law and gospel admonition. The gospel is usually very broadly applied to any sensible sinner who is in terror over the state of his soul. Wallin describes the prayer as approaching the Throne of Grace and lists many reasons why people do not approach it, as well as the great advantages to going to God in prayer. In the second part of the work, Wallin turns to the Lord’s Supper and the proper use and administration of the ordinance. He notes that there are many who are wrongfully abusing the Supper, and that there are still others who have stayed away because of a false understanding of worthiness. Wallin distinguishes between an external attendance upon the Lord’s Supper and proper attendance and notes that the blood of Christ not only pleads for the pardon of sinners, but also calls for repentance.
8________. The appearance of deceased saints with their Lord, at his coming, the consolation of surviving believers. London: John Ward, 1753. Funeral sermon for Edward Tomkins based on 1 Thess 4:14. Wallin seeks to demonstrate through this sermon that the death and resurrection of Christ are fundamental points of the Christian faith and the basis of the Christian’s hope. Wallin also speaks to the reasonableness of Christians seeking out earthly companions with whom they know they will be able to share the joys of eternity and warns of the deep sorrow over the loss of a spouse for whom there is not expectation of salvation. Wallin concludes with an admonition to sinners to repent and with church members to consider God’s providence and accordingly be ready for the Lord’s return.
9________. The ability of Christ to save, the believer’s comfort in the near views of eternity. London: George Keith, 1753. Funeral sermon for pastor Jonas Thurrowgood based on 2 Tim 1:12. Wallin demonstrates how Christ is the sure foundation of the Christian’s assurance. He stresses the importance of daily laying hold of Christ and knowing him not merely with a historical knowledge but with an intimate knowledge of him as their personal savior. In this sermon Wallin expresses a sincere desire for the lost to be saved and admonishes sensible sinners to commit themselves to Christ. He also calls upon the saints to frequently examine themselves and see where their confidence lies. Wallin notes that faith in Christ also leads to the faithful joining of oneself to a church. Wallin also records that it was Mr. Thurrowgood whom God used in his life to restore to him his mobility after a childhood injury. Wallin closes with a warning against engaging anyone to fill the pulpit that is unworthy.
10 ________. God’s relation to the faithful after their decease, a proof of their present life, and future resurrection. London: George Keith, 1754. Funeral sermon for Thomas Wildman based on Matt 22:32. In plain style Wallin opens the text and improves it. He notes Jesus’ use of the Old Testament and asserts that those who would like to pick and choose which parts of the Bible are authoritative are on the “high road to deism.” Wallin makes clear Jesus’ argument against the Sadducees’ disbelief in the resurrection. Wallin uses the testimony of Jesus to assure believers that death does not have the power to break the covenant of grace. Wallin describes the covenant of grace but does not go into the kind of detail that Brine would use, nor does he draw out the negative about those who cannot be saved but uses the doctrine as a comfort of the eternality of a believer’s assurance. Wallin also briefly reflects upon a believer’s union with Christ and the benefits thereof, while additionally providing a description of the saints’ progressive sanctification in this life. Wallin also provides his readers with a description of how one can be assured that the Lord is his God by providing a biblical witness that describes entrance into the covenant of grace. In his description of the deceased, he notes that the man had a sleeping disorder (probably narcolepsy) and how he had been so ashamed of it because of the dishonour that he felt it brought to the preached Word.
11________. A letter to the congregation meeting near the Maze-Pond, Southwark. London, 1755. Ultimately published publicly, the letter seeks to stir his people to examine themselves. He makes note of how the gospel ministry should take place among the people and how the ministers are bound to preach the Scripture and admonish their people with both the words of Scripture, as well as those that are faithful to the clear intention of Scripture. He asks his regular attenders to consider whether or not he has frequently set before them the nature of their condition as well as the redemption that there is in the Son of God. He bemoans that although some have heard as many as 1000 sermons from him, he still struggles to discern any evidence of their saving acquaintance with Christ. He lovingly comforts his people that his desire is for their salvation and that he is praying that they will embrace Christ as their Saviour. As to the members of the congregation, he upbraids them for their frequent neglects and uncertain attendance. He acknowledges that his approach with this letter is out of the ordinary but explains that his desire would be that it would have the effect of making it possible for him to carry out his responsibility toward them for being allowed to visit with them about their spiritual health.
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