[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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I. The word Theology, being of Greek origin, whereof the simple forms in the New Testament—λόγους, λόγια, θεῶ—do appear, signifieth a discourse concerning God.
II. Theology, as we may use the words of Augustine, signifieth either the discourse of God Himself, or a discourse and reasoning concerning the divine nature.
III. Theology, derived from the word θεόλογος, doth properly, by its etymology and use among the Greeks, denote not the discourse of God (which is θεόλογος), but a discourse concerning God (πεί θες). In a broader sense, the Prophets and Apostles are commonly called Theologians; yet in a stricter sense, and peculiarly, John the Apostle was named by the ancient Church κατ' ἐξοχήν (preeminently) the Theologian, for his more sublime discourse touching the deity of the Son. And by the Greek Fathers, sayings concerning Christ are distinguished as κατά θεολογίαν (according to the doctrine of the Deity) and κατ' οικονομίαν (according to the dispensation), to wit, that by which the Word was made flesh and dwelt amongst us as man. Thus, distinctly, Πνεύματος θεολογία is the Theology of the Holy Spirit. And Gregory Nazianzenus, for his eminent knowledge of divine things, was of old called the Theologian.
IV. The Gentiles and others have abused this term when they ascribed it unto their false doctrines concerning the divine.
V. In such wise, the Poets, for their θεολογεπρές μύθος (mythical tales concerning God), and the Philosophers who discoursed physically and mystically of God, and the profane priests and soothsayers, were called Theologians. Whence ariseth a threefold false theology: 1. fabulous, or historical; 2. natural and mystical; 3. civil, established by custom and law.
VI. Verily, there is a Theology.
VII. That there be a Theology, both the thing itself and the consent of all peoples do teach. The thing: for God is, and He is the beginning of all good in the nature of things, and God speaketh and worketh. The consent: for all acknowledge it so to be by the light of nature.
VIII. It is commonly distinguished into ἀρχέτυπον (archetype) and ἐκτύπον (ectype): the former is in God, the latter in the creature; the former is the cause and exemplar of the latter.
IX. The voluntary Theology of God is that which concerneth God, which is the cause of decrees for the creature, both as efficient and as end, or from which and unto which all other things are ordered; whence it is aptly called by the Schoolmen the archetypal exemplar. This, by the nature of its object and subject, is voluntary, for God is the cause of things not by necessity of His nature, but by the freedom of His decreeing will (Psalm 115:3, “But our God is in the heavens: He hath done whatsoever He hath pleased”; Psalm 33:9, “For He spake, and it was done”; Revelation 4:11, “Thou hast created all things, and for Thy pleasure they are and were created”). Moreover, by reason of its object, it is finite. But the Theology revealed by God is the wisdom concerning God, communicated unto the rational creature by Him, out of mere goodness, in likeness and exemplar unto His own Theology, for the public good, for a sufficient knowledge of God unto salvation, and for due gratitude of piety and righteousness, and for blessedness, unto the glory of God.
X. This ectypal Theology is established as threefold: of revelation, which is unto men; of union, in Christ; of vision, in heaven.
XI. Theology, in a certain respect, is the wisdom of divine things communicated with creatures according to their manner. It is communicated by union, by vision, or by revelation. The Theology which we call of union is the whole wisdom of divine things communicated with Christ, the God-man, that is, whereby the Word was made flesh, according to His humanity. The Theology of vision is that which is communicated with the Angels and the spirits of the saints made perfect in heaven. The Theology of revelation is that which is here communicated with mankind, which also not unfitly may be called our Theology.
XII. This is the Theology of wayfarers and pilgrims from the Lord (2 Corinthians 5:6, “Whilst we are at home in the body, we are absent from the Lord”; 1 Corinthians 2:6-7,10, “Howbeit we speak wisdom among them that are perfect… which God ordained before the world unto our glory… But God hath revealed them unto us by His Spirit”), a wisdom of discourse and revealed by the light of the Spirit (2 Timothy 3:15, “Able to make thee wise unto salvation”), sufficient for the duty of faith and the knowledge of the way of blessedness. Whence, in relation to the heavenly, it is called an imperfect knowledge and a seeing through a glass darkly (1 Corinthians 13:10,12, “But when that which is perfect is come… For now we see through a glass, darkly”); but in relation to the end, it is perfect, for that naught of knowledge is wanting in it for the attaining of this end (2 Timothy 3:16-17, “All scripture is given by inspiration of God… that the man of God may be perfect”).
XIII. Our Theology, which is revealed unto men, is either natural or supernatural: the former is revealed in this nature, the latter through Scripture.
XIV. Theology is communicated in a twofold manner: by nature and by grace; the former as an internal principle of communication, the latter as an external principle thereof. From whence it cometh that one Theology is called natural, and the other supernatural.
XV. Natural Theology is twofold: that which is innate and implanted in the minds of men, and that which is acquired from the well-considered fabric and governance of the world.