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.

Annotated Bibliography of Wallin's Works 12-17

12________. The obligations of a people to their faithful minister. London: George Keith, 1755. A sermon preached at the ordination of Samuel Burford of Mansel Street, Goodman’s Fields. In the preface Wallin notes that, while not agreeable to some, the sermon should be welcomed to all who desire the good of Zion. He sounds the alarm that under the guise of “reformation” some people have given an extravagant regard for every new appearance (perhaps of preaching?). He insists however that “the way of reform is for everyone to keep close to the truths and ordinances of the gospel.” Wallin acknowledges that Christians must rejoice at the proclamation of Christ, and says that he does rejoice, but warns that in the face of this new proclamation Christians must not become indifferent in matters of doctrine or in relation to the ordinances. As Wallin opens the sermon based on 1 Thess 5:12-13, he addresses the congregation as to their duties toward their newly ordained minister. He uses the plain style to open and improve the passage. He admonishes all those who are united in the church relation to regard one another as brethren, regardless of talents or social station. He describes the character of a gospel minister and notes that his call is to his people and that he must serve with order, and not be tempted to rove about – his first and proper call is to minister to the people who have been committed to his care. He charges the congregation with giving their minister the due respect of his office and to listen to and comply with his admonishments while enumerating their responsibilities toward him and his office. He points them to the Apostle’s command to esteem their minister highly in love and demonstrates why it is the Paul would insist that the work of the minister is to be highly esteemed if the people care for their own souls and the souls of others. He continues to unfold the text by expounding upon the people’s duty to be at peace with one another and to be on guard against anything that might occasion their division.

13 ________. The Christian’s duty and confidence in times of public calamity. London: George Keith, 1756. A discourse occasioned by the earthquakes and looming possibility of a French war. Wallin observes that after the earthquakes there was a call to a public fast that had a promising appearance that the people were inclined to reform their ways, but Wallin insists that the people have continued in the licentious and profane ways as before. He warns of the great offense that is given to God on this account. Wallin’s first sermon of the discourse is composed from the text of Psalm 46:8. Wallin speaks of the earth and its brokenness and argues that the desolations are ascribed to the Lord and that accordingly people do well to take heed when the earth manifests its brokenness. In the second sermon, Wallin continues his observation on the previous text and explores what it is to behold the judgements of God upon the earth and when men have done so adequately and why they are disposed not to do so. Wallin concludes the second sermon with a call to repentance and to hasten unto the Lord for refuge. In the third sermon of the discourse, Wallin turns to Psalm 46:2-4. From this text Wallin seeks to draw out the comfort of the text for his readers as they have now looked upon the earthquake and impending war as a rebuke and are repentant, he now seeks to console them with the promises of the text. Those whose trust is the Lord have God’s promises and assurances that He will be their solid ground of confidence and joy even as the great calamities befall the rebellious world around them. Wallin discusses how the church is Jerusalem and admonishes his readers to maintain their church duty to assembling together and participating in the Lord’s Supper. Wallin also observes that the promises of the passage are directed not to individuals (though they are not excluded), but to the 171 incorporated body of believers. In the fourth sermon of the discourse, Wallin once more continues his discussion from the preceding lecture. In this sermon Wallin addresses specifically the figure of the river in the city of God and after mentioning several possibilities as to its symbolic meaning intimates that he believes this river is a symbol of God’s love that flows from his throne through the church. Wallin indicates that God has made open this river to every quickened sinner and true believer, and that it truly “opens the door of hope and salvation to every repenting sinner.”

14 ________. Sermon on the text, Though he slay me, yet will I trust in him, Job xiii.15. London, 1756. Sermon unavailable, though known to have been published.

15 ________. The folly of neglecting divine institutions. An earnest address to the Christian who continues to refrain from the appointments of the gospel. London: George Keith, 1758. This discourse first published in 1758 went through multiple printings in the ensuing years. In it Wallin upbraids those who are negligent in obeying God’s commands, in particular, as it relates to the blessing of the communion of saints. Wallin clearly sets forth the distinction between being a nominal Christian and a true believer. Wallin notes his distress that so many people of every rank and station have devoted their time to the pleasures of sense but have no regard for the honor of God and their salvation. Wallin also takes the opportunity to address those who remain outside of fellowship because they remain doubtful if they are truly Christians and admonishes them not to judge themselves according to the opinions of men instead of the Word of God, indicating that having absolute assurance is not essential to faith. Wallin takes aim at the many excuses that people use to justify not gathering with the church, excuses which he denominates “pretenses.” He then addresses the sins that these various excuses amount to when used. Wallin closes with an exhortation for those who have been convicted of their folly to abandon their excuses and to repent immediately of the offences they have given to God with a confidence and assurance that his is ready to pardon and assist them.

16 ________. The folly of neglecting divine institutions. An earnest address to the Christian who continues to refrain from the appointments of the gospel. London: George Keith, 1761. The third printing of the above discourse. Little-to-no deviation from the original text.

17 ________. The joyful sacrifice of a prosperous nation. London: George Keith, 1760. A sermon preached at Maze Pond on a day of national thanksgiving declared by the king in thanksgiving for God’s granting success against the French. In this discourse Wallin stirs up the spirit of thanksgiving and exclaims that he desires that God would use this occasion to bring about a complete and lasting reformation in England as a result of their gratitude for all that God had blessed them with. The text that Wallin chose to examine in plain style was Psalm 118:27. After providing the Psalm's historical context, he proceeds to enumerate the blessings that God had recently bestowed upon England. He addresses the suitableness of a nation to humble itself before God and to bow to his power and rule in the world. He warns against the pride that follows God’s blessings, lest it should cause the people to put their trust in anything other than God, but also acknowledges the fittedness of national celebrations of God’s favor as long as they are bound with proper decorum. Wallin beseeches his fellow countrymen not to believe that they have deserved these graces from God, but to acknowledge his excellent mercy for not abandoning them in spite of their many national sins. He draws a distinction between feasting and fasting and acknowledges that this day is set aside for a feast of celebrating God’s goodness and deliverance, while there will be a necessary time afterward to repent in humility. He also warns that feasting in God’s presence is not license to excess. Rather, he encourages them to participate in the feast while resolving to continue to honour the Most High by their continual sacrifice of praise.

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

Cook Thesis Abstract

ABSTRACT BENJAMIN WALLIN: A RESPECTABLE MINISTER’S PROCLAMATION OF THE GOSPEL IN EIGHTEENTH-CENTURY LONDON Joshua Hawkins Cook

PhD The Southern Baptist Theological Seminary, 2021

Chairs: Dr. Michael A. G. Haykin & Dr. Hershael W. York

This dissertation introduces the work of the eighteenth-century Particular Baptist London minister Benjamin Wallin. After providing an overview of Wallin’s life and ministry, the dissertation turns to an examination of his teaching and preaching. Benjamin Wallin was a known close associate of John Gill and John Brine, who have traditionally been associated with the “high” Calvinist movement of the eighteenth century. Accordingly, Benjamin Wallin has also been linked to the movement by association. This dissertation examines the textual evidence of Wallin’s sermons to argue that Benjamin Wallin was not a “high” Calvinist. Furthermore, upon review of the sermons, the dissertation also establishes Benjamin Wallin as one who would affirm the thesis of the “modern question” and would readily preach the “offer” of the gospel to unbelievers. Through the use of form criticism, specifically genre criticism, Wallin’s sermons are compared to those of John Brine to identify the homiletical fidelity of each man’s sermons with the established sermonic genres of the Protestant church.

Thesis on Wallin by J H Cook

A PhD thesis on Wallin by J H Cook appeared at the end of 2021. It can be accessed here - *****. Title

BENJAMIN WALLIN: A RESPECTABLE MINISTER’S PROCLAMATION

OF THE GOSPEL IN EIGHTEENTH-CENTURY LONDON

The contents are as follows

PREFACE vii

Chapter

1. INTRODUCTION 1

Thesis...................................................................................................................3

Methodology .......................................................................................................3

Summary of Research .........................................................................................4

Biography ............................................................................................................5

Hymnody ............................................................................................................ 7

Doctrinal Stances................................................................................................. 9

Eighteenth-Century Particular Baptist Preaching.............................................. 10

Significance.........................................................................................................13

2. A BRIEF BIOGRAPHY OF A MOST RESPECTABLE MAN 14

Maze Pond ......................................................................................................... 16

Edward Wallin.................................................................................................... 19

Benjamin Wallin................................................................................................. 26

Conclusion ......................................................................................................... 35

3. BENJAMIN WALLIN’S TEACHING 36

Confessional Subscriptions................................................................................ 37

The Trinity.......................................................................................................... 39

Covenant of Grace ............................................................................................. 41

Particular Redemption ....................................................................................... 43

Original Sin and Actual Sin.................................................................................45

Conversion.......................................................................................................... 47

Justification........................................................................................................  50

The Law..............................................................................................................  54

The Gospel.......................................................................................................... 58

Sanctification ....................................................................................................... 61

Perseverance of the Saints.................................................................................... 64

The Ordinances..................................................................................................... 67

Preaching .............................................................................................................. 73

The Pastoral Office ............................................................................................... 76

Church Membership and the Communion of Saints.............................................. 81

Prayer..................................................................................................................... 87

4. BENJAMIN WALLIN’S PREACHING 92

Form Criticism....................................................................................................... 94

Defining the Genre ................................................................................................ 95

Structure............................................................................................................... 119

Generic Fidelity ................................................................................................... 121

Final Analysis....................................................................................................... 129

5. WALLIN’S POSITION ON THE MODERN QUESTION: PREACHING THE GOSPEL 133

Preaching the Gospel in Southwark, London, England .........................................133

Benjamin Wallin and “Hyper-Calvinism”.............................................................. 138

The “Modern Question” ........................................................................................ 142

Benjamin Wallin’s Position.................................................................................... 151

6. CONCLUSION ..................................................................................................158

APPENDIX 1. ANNOTATED LIST OF REFERENCES AND LETTERS REGARDING BENJAMIN WALLIN FOUND IN GUILD’S EARLY HISTORY OF BROWN UNIVERSITY 163

2. ANNOTATED BIBLIOGRAPHY OF BENJAMIN WALLIN’S PUBLISHED WORKS ARRANGED CHRONOLOGICALLY 166

3. JOHN BRINE’S AND BENJAMIN WALLIN’S SERMON OUTLINES OF 2 COR 5:1 187

4. LETTER OF FEB 4, 1748, FROM WALLIN TO MR. THOMAS PRATTEN  191

BIBLIOGRAPHY 193

Letter to John Davis 1781

Benjamin Wallin to John Davis [1731-1795]

Mazepond, April 18. 1781

The following is an Extract of My Papers lately Received from the Revd. Mr Bacchus of Middlburgh New England and dated Boston April 13. 1780.

"Very Dear Sir For several years past our hostilities have Engrossed the peoples attention in general thro' the whole Country, and but little appearance of Religion, a few places only Excepted, till lately, a great and glorious work has opened before us. In August 1778. I perceived a little beginning of Conviction on a few Minds in our own Society which gradually increased so that 22 very agreeable Members were added to our Church and Many More are soon expected. Brother Enhanan Winchester83 who was born seven miles west of Boston 1751 is Now owned of God in an astonishing Manner. He began to Preach 14. Days after Mr Whitefields death and after Labouring a few years in those parts he went to South Carolina. A year ago he had Concluded to return to his Native Country; but a revival of Religion at Welch Neck, on Pedee River, where he was preaching, prevented it; from May 30th to august 29th inclusive he Baptized 239 persons, 100 of whom were Negro Slaves, who before were in a State of Heathenism, and averse to attend Christian Worship; but before he came away it was usual to see 4. or 500 of these poor Creatures at Meeting, and the work prevailed when he came away in September. On November 16 he called to see Me in his way to his Fathers house Expressing a strong faith of seeing glorious things in those parts where he has Preached about as many Sermons as there has been days Notwithstanding a severe Winter. Our Ministers have been greatly quickened, and the Effects have been such that about 100. persons have been Baptized at Rehoboth 70. at Swansey 40. in Taunton and Raynham adjacent to Me, and Many in Neighbouring Towns .... A remarkable work also is begin in Newtown and Brookline by Means of Mr Winchester among his own kindred and acquaintance .. I Preached there last week, and was delighted with what I saw. Besides a glorious work begun last summer in the Western parts of our Government. Elder Peter Worden of NewProvidence and Elder Nathan Mason of Lanesborough Baptized 300 betwixt May and January. In the same space Elder Cooling at Brinfeild Baptized about 80. and thro' New-England there is Now the greatest prospect of a general thorough reformation that has appeared within 35. years and in some respects greater than I ever saw before. Notwithstanding the Torrent of Corruption seemed likely as if it would have drowned the Land. 0 help us to praise and pray." So far from thence.

Dear Sir, I have .scarce time to write the above: have Not been on Horseback since last at Waltham: since which also, Neither Mr Davis, nor any from thence, have called upon Me. I have No great Expectation of paying you another Visit, being in a manner altogether confined, and can preach but little. I wish the confirmation of your health, and increasing comfort and usefullness and with Love to Messrs. Thompson's, Auther's, Carter, and all Christian Friends.

I am Dear Sir your affectionate Brother

Benjamin Wallin