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.
