[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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Hitherto, we have beheld the benefits of God bestowed upon individual men—those called, justified, and sanctified—and what things they must both believe and do. It followeth that we should also survey them in the holy society, or Church, which is the assembly of the called.
Martyr saith: So great is the dignity of the divine calling that the Church hath thence derived its name from ek and kalein (to call out). Verily, it is naught else but the congregation of those who are called.
Junius saith: The term “ecclesia,” derived from ekkalein, was renowned and oft-used among the Athenians, properly signifying a company summoned from their seats unto a place to hear some matter. Hence, the name was borrowed and translated unto a more sacred use. And certes, it most aptly befitteth the thing it signifieth, for the Church, if thou regardest the force of the word, is nothing other than the assembly of men called forth. For they who pertain unto the true Church are called out from this world—that is, from men who are entangled in worldly affairs—into one body, and as it were, a holy commonwealth. None enter this number save those called by God; none lean upon their own strength, but all who come are forestalled by the calling of God. This Church, moreover, is the gathering of those whom God doth graciously call unto the worship of His glory and the fruit thereof.
Trelcatius saith: For the understanding of the Church, a twofold exposition is altogether needful: one nominal, the other essential. The former doth commonly expound the homonymy of the word; the latter doth singularly set forth the very nature of the Church. The nature of the word itself must be considered and explained in twain ways: etymologically and logically. Etymologically, “ecclesia” denoteth an assembly called by public authority. Logically, “ecclesia” is numbered among those things which logicians call collective and aggregative—that is, such as are not one thing absolutely, but contain within themselves two: the one akin to a multitude and scattered matter, the other to unity, order, and collection. In both ways considered, the Church hath a threefold signification. The first is most general, under which not only angels are comprehended, but also, politically, any civil assembly; and improperly, the false Church, which is termed the assembly of the wicked (Psalm 26:5; Revelation 3:9). The second is more special, signifying the whole multitude of those who are generally esteemed by calling and outward profession. The third is most special and most proper, betokening that part which is compacted of men ordained unto eternal life.
The Church is considered according unto its twofold estate: militant upon the earth, or triumphant in the heavens.
Junius saith: The former is called the Church militant, for that, struggling in this world beneath the cross against sin, the world, and Satan, it fighteth with spiritual arms, encompassing all the faithful who abide in life. The latter is triumphant, which in the heavenly fatherland doth triumph over all these.
Ames saith: The Church is divided into members according to the degrees of communion it hath with Christ, in respect whereof it is named either militant or triumphant. The Church militant is that which is partaker only of communion begun, and so yet wrestleth with foes in the field of this world (1 Corinthians 13:9,12): “We know in part, and we prophesy in part. For now we see through a glass, darkly.” (2 Corinthians 10:3): “The weapons of our warfare.” (Ephesians 6:12): “We wrestle... therefore take unto you the whole armor of God.” The Church triumphant is that which is already perfected (Ephesians 4:13): “Till we all come... unto a perfect man, unto the measure of the stature of the fullness of Christ.” (1 Corinthians 15:24): “When that which is perfect is come.”
Moreover, God ever hath some Church in the world.
Junius saith: Forasmuch as Christ is the eternal King, and His kingdom is perpetual, it is necessary that there should always be some who, accounting themselves subjects, acknowledge Him as King. Wherefore, from the first creation, there hath ever been a certain company of men elected by God who worshipped the true God. We maintain that this Church shall be perpetual and can never wholly fail, albeit Satan assayeth all things and contriveth naught that he deemeth not pertinent to the destruction and ruin of this Church. And verily, how could He be an eternal King unless He had an eternal kingdom to govern alway, and subjects to rule perpetually?
Walaeus saith: This was of old denied by the Donatists, who would have it that the Church had perished from the whole world save a corner of Africa. The opinion of the Anabaptists and other Libertines is nigh the same, who grant that the whole Church may perish. Even the Remonstrants concede that the death of Christ might have lacked all saving effect among men, and it might have come to pass that none believed. But these are confuted by the arguments following:
I. From divine promises (Jeremiah 31:36): “If these ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me forever.” (Isaiah 55:10): “As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth... so shall my word be that goeth forth out of my mouth: it shall not return unto me void.” (Matthew 16:18): “The gates of hell shall not prevail against it.” (Matthew 28:20): “Lo, I am with you always.”
II. From the nature of Christ the King. Christ is the eternal King, Bridegroom, Shepherd, Priest, and Head of His Church; therefore, He shall never be without His kingdom, without His flock, without His bride, without His body, which He quickeneth and for which He intercedeth. Hence we believe in the Catholic Church.
III. For that every one of the saved must be a true member of the Catholic Church. As in Galatians 4:26, Jerusalem above is called the mother of us all. Thus, as none is a son of God who hath not God as Father, so neither is any save he who hath the Church as mother. To him to whom the Church is not mother, God is not Father. These and many like things prove that God alway hath a Church upon earth, by which He is worshipped and which He doth enliven.