31 ________. The universal character of departed saints. London: J. Buckland, 1769. Funeral sermon of Rebekah Cox based on Heb 11:13. Also found in A Pious Memorial. Wallin opens the sermon with a comment on Rebekah's faithfulness as a daughter of Israel and on how quickly upon her husband’s death, the Lord called her home. Hen then opens the text and addresses some of its particulars, including the sense in which “all” should be understood since Enoch is among the list and he did not die according to the flesh. Wallin observes that there is but one faith that was the faith of the saints in the Old Testament and continues to be the faith of the saints today. He also notes that another understanding of faith is that faith which is of the Spirit that clings to the Word of God; this too is common to all believers. To die in faith, for Wallin, is “strictly and properly no other than to finish a life of faith.” In the life of faith, the believer is sensible of his redemption by the blood of Christ, has a personal interest in the covenant of grace, believes the promises of the gospel, has a hope of the approaching inheritance, and has confidence in the victory over death that Christ has accomplished and is believed in faith. Wallin concludes with a law and gospel admonition that asks the hearers “how wilt thou die?” the death of righteousness, or the death of unbelief. Wallin’s last words are to note how attending upon a dying Christian is an edifying thing and not to be avoided and prays that the church will take the rapid succession of the deaths of this family to heart as they study the providence of God.
32________. A pious memorial. London: J. Buckland, 1769. An edited compilation of the whole Cox family’s funeral sermons, including their daughter’s, Mary Keene. The annotations for each are provided under the individual funeral sermons.
33 ________. Gospel-requisites to acceptable prayer. London: J. Buckland, 1770. A sermon delivered to the monthly association in Unicorn Yard and Tooley Street based on 1 Tim 2:8. Wallin observes that this monthly meeting has been going on between 30 or 40 years for the building up of one another and insists that this can only happen except that they be praying in the Holy Ghost. He instructs that the prayers and sermons that they hear should be adapted to the general circumstances of the assembly and that they should be concerned with truly hearing the sermons, and earnestly offering the prayers. As Wallin discusses prayer he outlines the various kinds of prayers, including those of supplications, intercessions, and thanksgivings. Wallin includes an admonition for believers to not withdraw from secular society, but to “fill up” their vocations with the fidelity and honor of God, and sharply criticizes the doctrine of passive obedience and non-resistance. He admonishes his hearers to pray for all in authority. Wallin draws attention to the fact that prayers must be lifted up with holy hands, which is not an insistence upon perfection, but that in faith no one is willfully engaged in rebellion against the Word of God. He also notes that prayers are to be offered in a spirit of love and faith that is confident in the things for which it asks. Wallin insists that prayer is an “essential and capital branch of worship.” Wallin charges the Protestant Dissenters with shame for allowing the established church’s members show more interest in the regular attendance on prayer. Wallin does not censure the use of formal prayers directly and does not want to cause offense to any who use them but suggests that prayer books were not used in the primitive church, nor should anyone suppose that formal prayers are necessary to be heard by God. Wallin uses the authority of his pastoral office to censure those who refuse to pray in private or in public and suggest that such are practical atheists. He holds up the use of prayer in the Spirit as the best aid towards holiness, love, and faith.
34 ________. The importance of family-religion. London: J. Buckland, 1771. A sermon preached at the Devonshire Square meeting house based on Gen 18:19. The sermon is ordered in the typical plain style, and he begins with an examination of the text and its contexts. Wallin understands the Angel of the Lord to whom Abraham is speaking to be the preincarnate second person of the Trinity. As the Son addresses the angels that are with him, he states what Abraham as a faithful man will do in regard to teaching his children and his whole household the way of the Lord. Wallin interprets this to be a description of the behavior of the righteous; the teaching of their children the faith is essential to who they are as believers. The teaching of the children is bound up in teaching them the right worship of the one True God both according to the object of worship and the mode. Wallin also notes the way in which Abraham and Joshua freely chose for themselves to instruct their households and points to this as a fruit of the righteousness that is given them in faith. Wallin demonstrates that just as the people of old needed the instruction in the way which they should go, so the rising generation needs the instruction because of the reality of original sin. When the heads of households are negligent in training up their children there is the real danger of a “universal deluge of impiety and vice” because of man’s corrupted nature. While assembling together in churches has been given for instruction and edification, it does not negate the necessity for the instruction to take place in the home. Family worship should not consist only in the reading of Scripture, but also in the explanation and application to the household, as well as the use of catechisms. Wallin encourages families to practice a judicious and impartially disciplined manner of living so that the fear of the Lord is promoted within the home. Wallin also warns those who are newlywed not to forsake the discipline of family devotions even though there are only two present, because it is still necessary for each to engage in this household devotion, and also because if the habit is not begun immediately upon the formation of the family, it will likely not begin at another time. In Wallin’s estimation, there is nothing more threatening or destructive to the rising generation than the potential loss of family worship as people make excuses that there is no time as they follow after earthly pleasures. One final thought that Wallin inserts is his opinion that the Particular Baptist should be interested in demonstrating their faithfulness and concern for their youth that they would be found to be encouragers of a public confession of faith at an early age.
35 ________. The Scripture-doctrine of Christ’s Sonship. London: George Keith, 1771. This discourse consists of ten sermons that are intended to affirm and prove from Scripture Jesus’ divine sonship and demonstrate why this doctrine is essential to the gospel. In the preface Wallin discusses the propriety of creedal confessions and mourns that most of those who were unwilling to subscribe have now given up the divine nature of Christ. Wallin suggest that the doctrine of Christ’s divine nature joining with his human nature is impossible for man to understand according to its mode, but that the fact is absolutely secured according to God’s revealed Word. He further notes that it is not fitting for men to pry into the secret things of God, like the manner of the Son’s generation from the Father, but that in relation to the hidden things of God, men should remain silent. As Wallin progresses through the various texts of his sermons, he cumulatively builds his Scriptural argument for the divine sonship of Jesus. Wallin also describes the errors that some have fallen into and describes the “sense” of the way in which they are interpreting Scripture, before stating rightly the meaning of the text. Wallin demonstrates that if the divine sonship of Jesus is denied, ultimately the whole ground to support the confession of the Trinity is lost – without the Son there is no sense of Father, nor of their Spirit. Wallin also discusses the benefit that is derived by believers being united to Christ. He distinguishes between an eternal union with him that was the result of covenant of grace in which the elect are properly said to be chosen in Christ from before the foundation of the world, and a union that is distinct from the decree of election “which terminates on individuals, through faith of the operation of God, who calleth them according to his purpose.” This is a subjective and experiential union that an individual experiences as the Holy Spirit converts and regenerates. As the conclusion of this discussion of union with Christ, Wallin asserts the necessity of individuals being brought to repentance in time – a rejection of Eternal Justification. Wallin subsequently speaks of the experimental proofs that are given to assure of union with Christ. Wallin describes a chain of needful doctrines that can never be broken or displaced as a golden chain – each linked together that come from union with Christ: remission, justification, acceptance and freedom with God, all needful grace, eternal life, resurrection, and ultimate glory. He warns against God’s displeasure for those who reject his Son, and points to a need to obey the free invitation of the gospel. Wallin expresses is desire for the salvation of the lost, he points to the freedom the Christian is given in Christ so that he is no longer under the curse of the law but under grace and admonishes preachers to continue to seek after and hope for the salvation of all who hear the gospel proclamation. The preaching of the Word has been given as the means for salvation, so no preacher or hearer can seek salvation by any other means by denial of the necessity of preaching the Word. Wallin concludes with searching questions to aid the reader in discerning if he is obedient to the faith.
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