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.
No comments:
Post a Comment