[Institutiones Theologicae Ex Optimis Autoribus Concinatae (ex officinâ Francisci Moyardi, 1658)]
Johannes Hoornbeek (4 November 1617, Haarlem – 23 August 1666, Leiden), was a Dutch Reformed theologian. He was a student and a follower of Gisbertus Voetius, writing with him on spiritual desertion. Like his teacher Voetieus, he was also later a professor of theology at the University of Leiden and University of Utrecht. The two universities were closely related in the 17th century, and both the teacher and his students participated in the intellectual “Utrecht Circle.” Another member of the circle was Hornbeek's student colleague Andreas Essenius. The circle was also known as De Voetiaanse Kring (The Voetian Circle), and it was one of the most influential intellectual circles of the Dutch second Reformation.
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That which in general is conversion for bringing man unto God, is in particular sanctification for sanctifying him unto God, that all observance may be rendered unto Him.
Ames saith: This sanctification is distinguished from that change of man which is proper unto the calling of man in faith and repentance, for that faith there is not properly considered as a quality, but in relation unto Christ; nor is repentance there regarded as a change of disposition, for so it would signify the same as sanctification; but as a change of purpose and intention of the mind. Here, verily, the real change of qualities and dispositions is regarded.
Sanctification differeth from justification, albeit it be connected thereunto.
Ames saith: It is called a real change, that it may be distinguished not only from justification, but also from that sanctification which cometh by institution, such as the sanctification of the seventh day; or even by the relation of a sign, such as the sanctification of the elements in the sacraments; or finally by manifestation, as God Himself is said to be sanctified by men, 1 Peter 3:15.
Trelcatius saith: For albeit justification and sanctification agree in the efficient causes (both God’s grace and Christ’s merit), in the instrumental cause, faith—of the former indeed by receiving, of the latter by effecting—and finally in the scope and end, for they tend unto one end, yet that as a cause, this as a way; nevertheless, they differ greatly, both according to substance and according to adjuncts. According to substance, that is, according to all the causes. For the matter of justification is the obedience of Christ; of sanctification, our obedience: that perfect, this imperfect. The form of that is the imputation of Christ’s obedience; of this, the reduction of our mind from impure qualities unto pure. The internal proximate efficient cause of justification is none; but of this, the will of man, the principle of human actions. The end of that is peace of conscience; of this, the public testimony of our reconciliation with God. According to adjuncts, they differ: first, in the manner of effecting; that is effected by the right of donation, this by the manner of alteration. Second, in the effects; that absolveth us in the judgment of God, this doth not. Third, in duration; that will have an end with this life; this will endure forever.
Calvin saith: For since faith embraceth Christ as He is offered unto us by the Father, and He is offered not only for righteousness, remission of sins, and peace, but also for sanctification and the fountain of living water, doubtless no one can duly know Him without at the same time apprehending the sanctification of the Spirit. Or if any desire it to be said more plainly, faith consisteth in the knowledge of Christ; Christ cannot be known without the sanctification of His Spirit. It followeth that faith can in no wise be separated from a pious disposition.
Sanctification is the internal, real, and entire change of man through the Spirit of God, whereby the old man and the dominion of sin are put off, and the new habit of a holier life, or the image of God in Christ, is put on.
Ames saith: Sanctification is the real change of man from the filthiness of sin into the purity of the image of God, Ephesians 4:22-24,“That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.” For as through justification the faithful is properly freed from the guilt of sin, and hath life adjudged unto him, the title of which life is as it were determined in adoption, so by sanctification the same faithful is freed from the filthiness and stain of sin, and the purity of the image of God is restored unto him. It is of the whole man, not of one part only, 1 Thessalonians 5:23, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Albeit the whole man, or all that is in man, is not immediately changed. And albeit the whole man is partaker of this grace, yet primarily and chiefly it belongeth unto the soul, and afterward from the soul is derived unto the body, insofar as the body itself is capable through that obediential power by which, together with the soul, it is subjected unto the will of God. It is the change of man from sin, that it may be distinguished from that sanctification which is from a merely negative contrary, such as that which is attributed unto the human nature of Christ, which is said to be sanctified or made holy, albeit it was never defiled with sin, while it was the nature of Christ. The term from which is the filthiness, corruption, or stain of sin, 2 Corinthians 7:1, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” The term unto which is the purity of the image of God, which is said to be created or recreated in knowledge, righteousness, and holiness, Ephesians 4:24, or conformity unto the law of God, *James 1:25,*newness of life, Romans 6:4, a new creature, 2 Corinthians 5:17; Galatians 6:15, and the divine nature, 2 Peter 1:4. It is called a new and divine creature:
Professor saith: This essential perfection consisteth, first, in that all the faculties of the human soul are renewed: the intellect, the will, and the affections, according unto all the precepts of God; then, that they are renewed unto such a degree that sin doth not reign in them, Romans 6:14, and that they walk not according unto the flesh, but according unto the Spirit, Romans 8:1.