Annotated Bibliography of Wallin's Works 6-11

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.

Annotated Bibliography of Wallin's Works 1-5

From Cook's Appendix

1 Wallin, Benjamin. The Redeemer’s charge against his declining churches, exemplified in the case of the Church of Ephesus. London: Aaron Ward, 1743. In this discourse Wallin regrets that it has fallen out of fashion to be zealous for the doctrines and ordinances of the gospel. He notes that there are not many who are willing to engage in the necessary work of defending the gospel, both in the pulpit and in the press. Wallin also notes that the society-wide declension of religion is symptomatic of the neglect of religious duties exercised in the home. A lack of confidence in preaching has come from the false notion that because man cannot personally effect the salvation of his hearers, his proclamation is unnecessary. Wallin sounds the alarm for his nation and for all Christian denominations and urges a return to vital experimental religion. Using the text of Rev 2:4, Wallin uses the Puritan Plain Style to open and apply the passage about the church at Ephesus having lost its first love.*

2 ________. The compassion of the dying Saviour to those that crucified him, considered and improved. London: Aaron Ward, 1746. Sermon by Wallin on Luke 23:34. He discusses the implications of Jesus’ words from the cross “Father, forgive them…” and defends an understanding of the text in view of the doctrine of the Limited Atonement. Wallin distinguishes between the prayer as uttered from Jesus’ divine and human natures and suggest that Jesus was praying according to his human nature to witness to his willingness to forgive all who were responsible for his crucifixion and death. Jesus’ prayer did not indicate that the people’s sins must be forgiven, but that they might (i.e. be able to be forgiven according to his human will) be forgiven if the perpetrators repented. Wallin does not stress the fruitlessness of the non-elect attempting to come to Christ, but rather points to the words of Jesus that stand as a admonition and encouragement for sinners to repent. He also applies the text to the Christian and infers that the believer will have the Christ-like attitude of desiring his persecutor’s good. Ignorance is no excuse or shield from judgment if one is outside of Christ, yet even the gravest of sins should not discourage a man from seeking the forgiveness of Christ. Wallin passionately admonishes the trembling sinner to go to Jesus who promises that he will not cast out anyone who comes to him. Finally, Wallin applies the gospel to those who are backslidden and assures them as well that God will forgive them their iniquities and heal their backslidings as they go to Christ.

3 ________. The Christian life, in divers of its branches, described and recommended. London: Aaron Ward, 1746. Large discourse in four parts based on Philippians 4:4-7. Wallin stresses the importance of living within church fellowship as well as not deceiving oneself as to the state of his salvation based simply upon the regular attendance of public worship. He requests that no offence be taken from the various denominations as he urges godliness in all his readers regardless of the denomination to which they belong. Part I discusses the Christian’s joy and its cause. Part II is a discussion of moderation and its role in the Christian life. Part III takes up the topic of anxieties and cares and observes that the church would be well served with more practical theology and less wrangling about doctrines, handled in an argumentative way. Throughout he stresses experimental religion and the benefit of constant prayer. He speaks to the efficacy of God’s grace and the manner in which the Holy Spirit uses God’s various graces to call, gather, and keep his people. He makes a point to insist that there is no room to engage in speculation about the mystery of God’s election, while affirming that God has elected. The first sermon speaks primarily to the peace of God. It highlights the importance of a saving interest in Jesus Christ and pleads with unbelievers to commit their souls into his hands. Two sermons from 1 Thess 5:17 are appended, which again stress the importance of continual prayer, and how that even the natural man is to be stirred up to this duty, demonstrating Wallin’s opinion that there is a duty to obey the gospel. Wallin emphasizes the need for prayer in the closet, family, and church. The second sermon outlines and refutes some of the excuses used to cease praying.

4 ________. An exhortation against quenching the Spirit. London: John Ward, 1748. A sermon preached to a society of young men at Maze Pond on 2 Thess 5:19. In it Wallin discusses what it is to quench the spirit and how Christians should be on their guard against declinations of vital religion. He asserts the irresistibility of the Spirit’s operation, yet also warns against despising the Spirit’s work lest he should withdraw his gracious operations. He warns that all who disobey the gospel will be found to be quenchers of the spirit, as well as those who indulge known sin. The neglect of church assemblies is equally admonished against, while membership in religious societies that engage in partiality and disputes are to be avoided. He also suggests that Christians far too frequently engage in vain and trifling conversations immediately following their assemblies which has a quenching aspect to the work that the Spirit has just done. He concludes with a strict law exhortation but then a gospel hymn is adjoined to provide the gospel motivation for obedience.

5 ________. A humble address to the Churches of Christ. London: John Ward, 1750.

This address was published to exhort Christians not to forsake assembling together and to maintain their responsibilities within their respective churches. It warns of the serious injuries that are inflicted on communities when professed Christians do not take seriously their duties toward one another in the local congregation to which they are members. It also addresses the need of ministers to preach not just Systems of Doctrine, but to accommodate themselves to the circumstances and condition of the people and to preach sermons for their warning and comfort. He also likens prayer to the breath of the body and says that a church without prayer will become a breathless corpse. He addresses antinomian error that exalts God’s goodness but forgets duty to the Lord. Wallin also points out that the purpose for assembling together does not rest in the self’s edification, but that the Christian is also led by the Spirit to desire the edification of his fellow believers which require his presence for the maintenance of the church-state. He also criticizes the neglect of listening to the Word in the church that the member belongs to being excused as long as the Word is heard elsewhere.

*The church in Ephesus, of course, forsook its first love rather than losing it