[Christianae theologiae libri II (Hanau, 1634; 2nd ed, Amsterdam, 1657)]
Marcus Friedrich Wendelin, born in Sandhausen near Heidelberg in the year 1584, was ordained as a Reformed divine and scholar. Having pursued theology at the University of Heidelberg, he attained the degree of Magister theologiae in 1607, equipping him with sound learning and fervent piety for the service of Christ’s church. Subsequent to his studies, Wendelin served five years as tutor and Hofmeister to the princely youths Christian II and Johann Kasimir of Anhalt, guiding their minds in sacred and liberal arts alike. His pastoral zeal and disciplined instruction revealed a pedagogue whose heart was set on training both intellect and devotion for the glory of God and the welfare of souls. In 1612 he was appointed rector of the Gymnasium Francisceum at Zerbst, where he governed with Puritanical rigor and scholastic clarity. Under his oversight the academy flourished, its constitution marked by rigorous dialectic and steadfast adherence to Holy Scripture. His counsel was also sought in Anhalt’s Reformed consistories, wherein he shone as a pillar of moderation and unity amid theological contention. Though modest in publication, Wendelin’s Christianae Theologiae Systema Majus, issued posthumously in 1656, evidences his systematic grasp of doctrine and earnest desire to furnish the church with sound theology. He departed this life on August 7, 1652, at Zerbst, leaving a lasting legacy of erudition and godly instruction.
Table of Contents:
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Sanctification is defined thus: Sanctification, regeneration, conversion, repentance, and internal calling, according to the judgment of certain divines, are distinguished one from another.
Explanation:
The received opinion of the doctors is retained. In sanctification, these things are to be considered: The objections of adversaries are resolved. It is proved that he whom God willeth to convert, by the application of converting grace, must of necessity be converted. The opinion of the Papists and Arminians is expounded and their contrary arguments are resolved. The opinion of the Lutherans is also noted. The principal efficient cause is set forth, proved from Scripture. The impulsive cause of sanctification is explained, as is the fivefold grace of regeneration: what prevenient grace worketh in the sinner. It is proved that sufficient grace, whereby men may be converted to God and regenerated, is not given to all men without distinction. The contrary arguments of the Papists and Arminians, and their reproofs, are considered. The material subject of sanctification is the elect alone, proved from Scripture. The end of sanctification is declared, as are its effects. The formal parts of sanctification and its adjuncts are fourfold, including its necessity. It is explained that sanctification in this life is imperfect, and the foundations for resolving contrary arguments are drawn from the distinction between perfection and righteousness. What is the old man in Scripture? What is the mortification of the old man? What is the new man in Scripture? What is the vivification of the new man? The means to perfection are noted. The opinion of the Papists concerning the parts of repentance is expounded and refuted. The exception of the Papists is overthrown. Reasons dissuading the procrastination of conversion are given. The arguments of the Papists concerning satisfactory works are resolved. The parts of repentance according to the Lutherans are noted. It is proved that in the first moment of conversion, a man not yet converted doth not cooperate with the Holy Spirit. Contrary arguments are resolved. The question is examined whether the concupiscence remaining after regeneration is properly called sin, and the contrary arguments of the Papists are resolved. The difference between the striving of the regenerate and the unregenerate is explained. By what signs the certainty of holiness in us is known, and how the perseverance of holiness is recognized, are declared. The difference between mortification and sanctification, and the nature of Christian liberty, are set forth.
Hitherto hath been treated the first effect of the mediator received, which is justification. Now followeth the second effect, sanctification, which is the gracious action of the Holy Spirit of God, whereby in the justified He mortifieth sin, and, their understanding being enlightened and their will and affections renewed, He kindleth new motions of holiness in their hearts.
Explanation:
Most divines hold sanctification, regeneration, conversion, repentance, and internal calling as synonymous. Others, however, and especially more recent ones, distinguish them more precisely, and dispose these benefits of God in this order: that the offering of the mediator, which is made through external calling, is followed by internal calling, which they hold to be the same as conversion, consisting of two parts: first, the act of faith, whereby the mind is enlightened to know and the will prepared to apprehend the mediator; second, regeneration, whereby man’s nature is renewed to perform actions pleasing to God. To internal calling they subjoin justification, whereby the sinner, apprehending Christ by faith and His satisfaction being imputed by God, is absolved from the curse of the law and obtaineth remission of sins. To justification they subordinate sanctification, which they teach consisteth in the actual fleeing from sin and the exercise of holiness, or the study of good works. These benefits, however, are not so much distinguished by time as by order, and sanctification is perpetually conjoined with justification: for God absolveth not from guilt or the curse unless He also restoreth and sanctifieth to His image. This must be noted against the calumnies of the Papists, who impute to us a justification that is not only distinct but separated from sanctification, from which opinion we are wholly alien; yet we judge that justification and sanctification must by no means be confounded.
We set aside here the more precise distinction of internal calling, regeneration, and sanctification, as held by many great authors, having regard for beginners who may less comprehend these subtleties. Following, therefore, the footsteps of our teachers, we have purposely referred to sanctification that which others distinctly refer to internal calling or regeneration distinguished from sanctification; yet we by no means reject the precision of more recent divines. See Exercise 126.
Sanctification is to be considered in its cause, effects, and adjuncts.
The efficient cause is either principal or instrumental. The principal is Jehovah God, and singularly the Holy Spirit. Jehovah sanctifieth the sinner, moved only by His mercy, grounded in the merit of Christ the Redeemer.