Christians know that the practice of godliness is no easy task. They want to glorify God, but often do not know how to go about it. They know they need “to put on the whole armour of God” (Eph. 6:11), but often have little understanding of what it is or how to use it. For example, how does the believer use the Word of God to arm himself, to uncover the schemes of the enemy, and to press on to victory? How do we use prayer in this battle? Should we tell God in prayer how strong our enemies are, how weak we are, and how desperately we need His Son to help us? How do believers flee from temptation? What can they do to purge their mind of blasphemous thoughts and selfish pride? How should they battle a sense of despair when affliction strikes? How can they learn from mature Christians how to fight the good fight of faith? What is the proper role of self-examination in this fight? How does the believer open his heart to God’s promises?

These are questions that Willem Teellinck answers in his The Path of True Godliness, a most helpful book on sanctification, which has been translated into English and is being printed by Baker Book House in September of this year. This article is the first of several on Willem Teellinck that form the introduction for this book, which is filled with scriptural and practical guidance for those who earnestly desire to live holy lives focused on God and His glory.

Teellinck is often called “the father of the Dutch Nadere Reformatie,” usually translated as the “Further” or “Second Reformation,” much as William Perkins is called the father of English Puritanism. The Nadere Reformatie, on occasion translated also as Dutch Precisianism, Pietism, or Puritanism, was primarily a seventeenth- and early eighteenth-century movement that roughly paralleled English Puritanism. It dates from such early representatives as Jean Taffin (1528/9­ 1602) and Willem Teellinck (1579-1629) to its last major contributors, Alexander Comrie (1706-1774) and Theodorus van der Groe (1705-1784). Like English Puritanism, it stressed the necessity of a vital Christian piety, true to the teachings of Scripture and the Reformed confessions, and consistently worked out in all aspects of one’s daily life.

Education and Family Life⤒🔗

Willem Teellinck was born January 4, 1579, in Zerikzee, the main town on the island of Duiveland, Zeeland, to a godly, prominent family. He was the youngest of eight children. His father, Joost Teellinck (1543-1594), who served as mayor of Zerikzee two years prior to Willem’s birth, died when Willem was fifteen years old. His mother, Johanna de Jonge (1552-1609), survived her husband by fifteen years but was often sickly when Willem was young. Willem was well educated in his youth; he studied law at St. Andrews in Scotland (1600) and at the University of Poitiers in France, where he earned a doctorate in 1603.

The following year he spent nine months with the Puritan community in England. His lodging with a godly family in Banbury and his exposure to Puritan godliness — lived out through extensive family worship, private prayer, sermon discussions, Sabbath observance, fast days, spiritual fellowship, self-examination, heartfelt piety, and good works — profoundly impressed him. At that time, Psalm-singing could be heard everywhere a person walked in Banbury, par­ticularly on Sabbath days. These Puritans did not feel at home in the established church; they believed that the Reformation had been shortchanged in England, and greatly admired Calvin’s Genevan model for church, society, and family life. Godly Puritans in England such as John Dod (d. 1645) and Arthur Hildersham (1563–1632) were their mentors, and the people lived what these divines taught. Teellinck would later write about the fruits of their holy living:

Their Chris­tian walk was such that it convinced even their most bitter foes of the sincerity and wholeheartedness of their faith and practice. The foes saw faith working powerfully through love, demonstrated in their straightforward business dealings, charitable deeds to the poor, visiting and comforting the sick and oppressed, educating the ignorant, convincing the erring, punishing the wicked, reproving the idle, and encouraging the devout. And all this was done with diligence and sensitivity, as well as joy, peace, and hap­piness, such that it was obvious that the Lord was truly with them.

Teellinck believed the Lord converted him in England. A zeal for God’s truth and Puritan piety that was never quenched was born in his heart. He surrendered his life to the Lord and considered changing his field of studies to theology. After consulting some astute the­ologians in England and holding a day of prayer and fasting with his friends, Teellinck decided to study the­ology at Leiden. He trained there for two years under Lucas Trelcatius (1542-1602), Franciscus Gomarus (1563-1641), and James Arminius (1560–1609). He felt most attached to Trelcatius and tried to stay neutral in the tensions that had developed between Gomarus and Arminius.

While in England, Teellinck met Martha Greendon, a young Puritan woman from Derby, who became his wife. She shared Teellinck’s life goal of living out the Puritan praxis pietatis (practice of piety) in family life as well as in their parish work. Their first son, Johannes, died in infancy. They were then blessed with three sons — Maximiliaan, Theodorus and Johannes all of whom became Reformed ministers with emphases similar to their father’s. They also had two daughters: Johanna, who married an English minister; and Maria, who married a political official at Middel­burg. The oldest son, Maximiliaan, became pastor of the English-speaking church at Vlissingen in 1627, then served at Middelburg until his death in 1653. Willem Teellinck did not live to see his younger sons ordained into the ministry. None of the sons became as renowned as their father, although Johannes drew some attention as pastor at Utrecht through his book Den Vruchtbaarmakende Wijnstock (Christ, the Fructi­fying Vine) and a sermon on God’s promises. In both he tried to move the Second Reformation in a more objective direction.

Teellinck edified his family by his godly example. He was hospitable and philanthropic, yet stressed simplicity in furnishings, clothing, and food. He generally steered conversation at mealtimes in a spiritual direction. Foolish conversation was not tolerated. Family worship was scrupulously practiced the Puritan way. Once a week, Teellinck invited a few of the godliest members of his congregation to join his family for devotions. Overnight guests were always welcome and were expected to participate in family worship. Once or twice a year, the Teellincks observed a family day of prayer and fasting. Teellinck regarded this practice as helpful for moving himself and his family to dedicate themselves entirely to God.

Pastoral Ministry and Friendships←⤒🔗

Willem Teellinck was ordained into the pastoral ministry in 1606 and served the Burgh-Haamstede parish, on the island of Duiveland, for seven fairly fruitful years. There were several conversions, but Teellinck, much like his predecessor, Godfridus Udemans (c. 1580-1649), struggled with village life, which was rough and undisciplined. The classis minutes of that time frequently address the problems of alcohol abuse, Sabbath desecration, fighting, carnival attendance, and a general disorderly spirit.

During this pastorate, Teellinck wrote his first books. In his first publication, Philopatris ofte Christelijke Bericht (1608; [The Love of Fatherland, or A Christian Report]), he stressed the Dutch government’s need to implement strict laws to combat the sins and faults of the populace. Teellinck also translated one of William Perkins’s books from English into Dutch. In 1610, Teellinck visited England again to renew ties with his Puritan colleagues Thomas Taylor, Dod, and Hildersham. During that stay, he preached to the Dutch congregation in London. In 1612, he was delegated by Zeeland to go to The Hague to lobby the National Estates General to call a national synod for resolving the growing problems associated with Arminianism.

From 1613 until his death in 1629, Teellinck served as pastor in Middelburg, a flourishing city that had six Reformed churches — Dutch, one English, and one French. People were drawn to his ministry by his sincere conversation and preaching, faithful visiting and catechizing, godly walk and selfless demeanor, and simple and practical writings. He demonstrated the conviction that a pastor ought to be the godliest person in the congregation — and his godliness involved self-denial. When a pestilence swept through Middelburg in 1624, for example, Teellinck called people to public and private repentance, but also visited numerous infected homes, even as he urged others not to put themselves at risk by doing so.

Teellinck’s hard work in Middelburg bore fruit. Five years after his arrival, he wrote to his congregation in Noodwendig Vertoogh:

We have every reason to thank the Lord. You come to church in large numbers each Sunday; our four church buildings cannot contain all the people. Many of your families may be called ‘little churches.’ There is good order according to good rules. Many of you use the means of grace diligently and you gladly listen to our admonitions to exercise godliness.

Yet Teellinck remained burdened for the indifference in and beyond his flock. The “constant hurt and pain” that he carried in his heart because of the spiritual laxity and carnality that prevailed in church and society moved him to use his prodigious energies and gifts in speaking and writing to bring about a comprehensive reformation in every sphere of life.

Teellinck was known for his friendliness, warmth, and humility. He was tolerant and loving toward his colleagues. Three of his closest colleagues at Middelburg served as delegates at the Synod of Dort (1618–1619): Hermannus Faukelius (1560-1625), a gifted preacher, active churchman, and author of The Compendium, a simplified version of the Heidelberg Catechism; Antonius Walaeus (1573–1639), pastor and professor of theology, a primary composer of the Canons of Dort, and author of numerous books, including an influential work on the Sabbath; and Franciscus Gomarus, Teellinck’s former professor at Leiden, an able polemicist, and a prominent leader of the orthodox Calvinists during the Arminian controversy.

Meanwhile, Teellinck maintained close contact with England through family ties and visits as well as his keen interest in English churches in the Netherlands. He periodically conducted services in the English parish of Middelburg. He also translated two more English Puri­tan books into Dutch.

Near the end of his life, Teellinck developed a mystical emphasis that had surfaced only occasionally in his earlier writings. That mysticism became evident in the posthumously published Soliloquium (Soliloquy) and Het Nieuwe Jeruzalem (1635; [The New Jerusalem]). This latter book is reminiscent of the writings of Bernard of Clairvaux. Feelings and emotions are accented more than faith; the believing soul becomes one with Christ in tender communion. In its introduc­tion, Gisbertus Voetius wrote that in this book Teellinck “could rightly be regarded as a second Thomas à Kempis,” albeit Reformed in his theology.

Teellinck battled ill health for most of his ministry. He passed away on April 8, 1629, at the age of fifty. He was mourned by thousands. He was buried in the churchyard of St. Pieters Church in Middelburg.

Sermons←⤒🔗

In preaching, Teellinck infiltrated the Dutch scene with English Puritan pathos. His sermons focused on the practice of godliness. He preached often on the neces­sity of repentance. He had the gifts to rebuke sin and pronounce God’s impending judgments while simul­taneously drawing people to the love of God and wooing them to Christ. He despised trivialities in the pulpit, which included flowery expressions and petty illustrations. He was blunt and forthright in expressing himself, even to the point of coarseness. Not everyone appreciated his reference to God as the “first tailor” or to Paul as a voor-vrijer of Christ — that is, one who would deliver a suitor’s overture to a young woman.

Teellinck was a practical preacher who addressed current events. For example, when Admiral Piet Hein captured the Spanish Silver-fleet, and all of the Nether­lands rejoiced, Teellinck preached from 1 Timothy 6:17-19, stressing that the riches of this world are counterfeit and that only the riches of Christ are authentic.

Teellinck also addressed the current trends and fashions of the day. At times, he was criticized for being legalistic in his sermons against luxury in dress, amorous literature, excessive drinking, dancing, trav­eling on the Sabbath, overindulgence in feasting, and the neglect of fasting. However, that was only one strand of a complex web of practical godliness that Teellinck sought to weave in the hearts and lives of his parishioners. Though he castigated the ethical insensibilities of some professing believers and deplored spiritual deadness in the church, his overarching emphasis was to build up the believer’s “most holy faith” and to move the church toward a “new life in Christ.”

Homiletically, Teellinck was influenced by William Perkins (1558-1602) who advocated the Puritan “plain method” of preaching. After exegeting a text, Teellinck drew out various doctrines from the text, explained how these doctrines should benefit the hearer by means of comfort and admonition, then applied wisdom gleaned from the text to various kinds of saved and unsaved hearers. Though not an eloquent orator, Teellinck was an effective preacher.

After hearing Teellinck preach on a few occasions, Gisbertus Voetius wrote, “Since that time my heart’s desire has been that I and all other preachers of this land could duplicate this kind of powerful preaching.”

The Netherlands was not as ready for Teellinck as England had been for Perkins, however. Teellinck’s insistence on connecting the fruits of love with the acts of justifying faith did not appeal to some of his peers. They found his call for renewal in church, school, family, government, and society too intense. So, on the one hand, Teellinck’s preaching against dead Reformed orthodoxy brought him under suspicion by the orthodox Reformed, while, on the other hand, Arminians censored him for his devotion to that same Reformed orthodoxy and resented his popularity with lay people.

Willem Teellinck’s Writings←⤒🔗

Writing Ministry←↰⤒🔗

Willem Teellinck’s goals for the reformation of the church are most evident in his writings. His numerous works sought the building up of people in the faith by moving the Reformed Church beyond reformation in doctrine and polity to reformation in life and practice. Even more than William Perkins, Teellinck stressed godly living, fruits of love, marks of grace, and pri­macy of the will.

Teellinck produced 127 manuscripts in all, sixty of which were printed. Those sixty included twenty full-length books. Franciscus Ridderus published a repre­sentative anthology of Teellinck’s works in 1656 titled Uyt de Geschriften en Tractaten van Mr. Willem Teellinck (From the Writings and Tracts of Mr. Willem Teellinck). Three years later Teellinck’s sons began printing his works, but they never got beyond three folio volumes titled Alle de wercken van Mr. Willem Teellinck (1659-64; [The Works of Mr. Willem Teellinck]). Most of Teellinck’s writings can be divided into five categories:

• Exegetical. Teellinck’s exegesis of Romans 7 was published posthumously as De Worstelinghe eenes Bekeerden Sondaers (The Wrestling of a Converted Sinner). He published commentaries on Malachi, Judges 13-16, and Isaiah 9:5. His commentary on the Pentateuch, Verklaeringe Over de Vijf Boecken Moses (Exposition of the Five Books of Moses), which was ready for print shortly before his death, was lost. All of his exegetical works were written on a popular level. His concern was always for the genuine practice of Christianity.
• Catechetical. Teellinck’s catechetical writings include his Huysboeck (Family Manual), a commentary on the Compendium of the Heidelberg Catechism intended for family devotions, and Sleutel der Devotie openende de Deure des Hemels voor ons (The Key of Devotion Opening the Door of Heaven for Us), a two-vol­ume work of dialogues that addresses many questions about spiritual and practical Christian living.
• Edificatory. The majority of Teellinck’s books were written to edify and instruct believers. They usually focus on a single theme. Only a few examples can be mentioned here. Een getrouwe Bericht hoe men sich in geval van Sieckte Dragen Moet (A Faithful Account of How One Should Conduct Oneself in Time of Sickness) provides practical guidance for coping with affliction. Den Christelijcken Leidsman, Aanwijzend de Practycke der Warer Bekeeringhe (The Christian Guide, Showing the Practice of True Conversion), dedicated to the city fathers of Rotterdam, was written to challenge Calvinists spiritually and to warn them about Arminian ideas. In this book, Teellinck discusses three categories of people: (1) the unwilling and sluggish who have no desire for the work of conversion; (2) conceited and slow learners who persuade themselves that they are already converted when they are not; and (3) those who lack courage and are ignorant. They would like to be involved in the work of conversion but do not know how to go about it.
  In 1620, Teellinck published several books, including Beurenkout (Neighborly Discussions), which contains twelve discussions about practical Christianity; Lusthof der Christelijcker Gebeden (A Pleasurable Garden of Chris­tian Prayers), which contains sixty-seven prayers suit­able for a variety of occasions; and Davids Wapentuig (The Armor of David), which is dedicated to Prince Maurice and which urges him to follow Nehemiah’s example. This book demonstrates Teellinck’s warm love for the House of Orange and the ease with which he moved among the highest ranks of society.
  In Noodwendigh Vertoogh Aengaende de Tegenwoordi­gen Bedroefden Staet van Gods Volck (Urgent Discussion Regarding the Present Sad State of God’s People) — one of his most important books, written in 1627 shortly before his death — Teellinck strongly emphasizes the need for reform of Christian life. The condition of the church grieves him deeply, so he urges everyone to repent. He zealously opposes all kinds of abuses that have crept into the church, especially the lack of holi­ness and devotion, and the abuse of Sabbath-keeping and the sacraments. His tone is loving and earnest. Voetius calls this book a “golden treatment” and highly recommends it to his theological students.
  Teellinck was an early and enthusiastic proponent of foreign missions in the Netherlands. That is particularly shown in his Ecce Homo, ofte ooghen-salve voor die noch sitten in blintheydt des ghemoedts (Behold the Man, or Eye-salve for Those Whose Hearts are Still Blinded) and Davids danckbaerheyt voor Gods weldadicheyt (David’s Thankfulness for God’s Lovingkindness), which stress the Reformed Church’s duty to bring Christianity to all the pagans with whom the Dutch East and West India companies trade. He tells the directors of these companies that God did not give the discovery of new continents for them to obtain earthly treasure so much as to send His eternal treasures to these continents.
  After Teellinck’s death, his son Maximiliaan edited and published his father’s large practical work on anthropology titled Adam, Rechtschapen, Wanschapen, Herschapen: Eene Naackte Ontdeckinge van de Gelegen­heydt des menschen in Sijn Drieërley Staet, m.l. der onooselheyt, der Verdorvenheyt ende der Wede Oprechtinge (Adam, Formed, Deformed, Reformed: A plain treatise concerning the threefold state of man — innocence, depravity, and regeneration). Corte Samensprekinge Leerende hoe Wij Bidden Moeten (A Short Dialogue Teach­ing How We Should Pray) exhorts readers to simplicity and sincerity in a life of earnest prayer.
• Admonitory. In Wraeck-Sweert (Sword of Revenge), Teellinck warns the Netherlands of divine judgments that will descend upon the people who fail to repent and turn to God. In Zions Basuijne (The Trumpet of Zion), he tells representatives of the provinces that the Netherlands cannot be saved without a spiritual and moral reformation. In Balsam Gileads voor Zions wonde (The Balm of Gilead for Zion’s Wounds), he warns political leaders that they cannot truly serve the Netherlands unless they obey God and view all faithful ministers as watchmen stationed on the walls. If the watchmen give no alarm when danger threatens, they should be regarded as traitors. And in Zephaniae waerschouwinge, om te Voorkomen de Ondergang Jerusalems (Zephaniah’s Warning of How to Prevent the Overthrow of Jerusalem), he warns the aristocracy about their greed and stinginess toward the poor, admonishing every citizen to examine themselves as to what they think of Christ and of God’s commandments.
  Teellinck often wrote short books to warn against specific sins. In Timotheus (Timothy), he warns about the use of images, and in Den Spiegel der Zedicheyt (The Mirror of Morality), he opposes immodesty and extravagance in dress. In Gesonde Bitterheit voor den Weeldiri­gen Christen die Geerne Kermisse Houdt (A Healthy Antidote for the Luxuriating Christian Who Gladly Keeps Carnival), he castigates worldly carnivals which are like “goring beasts that wound many.”
• Polemical. In Balaam, Teellinck warns against Roman Catholicism, and in Den Volstandigen Christen (The Mature Christian), against Arminianism. In Eubo­lus, which is earnest in tone but mild in rebuke, Teellinck opposes Arminians for their man-centered doctrine, though he also points out faults of the Calvin­ists. Teellinck believed that most Calvinists focused on sound doctrine at the expense of practical godliness. He thought that Calvinists should read practical writers (practijk-scribenten) such as William Perkins and Jean Taffin. He also stressed that staunch orthodoxy is worthless if confession is not made from the heart. Because of this emphasis, some Reformed leaders charged Teellinck with being too emotionally subjective and put him in league with the Arminians. Teellinck responded to these charges by saying that he emphasized both soundness of doctrine and godliness of life.

In his sermons and writings, Teellinck stressed the practice of godliness. His driving purpose was to reform the life of the people and the church. In the years when the followers of Arminius and Gomarus became increasingly hostile towards each other and every leader was compelled to choose sides, Teellinck sided with the Calvinists. Nevertheless, he regularly challenged the Calvinists to live what they confessed.

Major Themes: Sanctification, Devotion, Sabbath-Keeping, the Lord’s Supper←↰⤒🔗

Teellinck’s writings focused on four major themes: sanctification, devotion, the Lord’s Supper, and Sabbath-keeping. The True Path of Godliness is his major work on sanctification.

Teellinck’s most extensive work, Sleutel der Devotie (The Key of Devotion), offers nearly 800 pages on the subject of devotion, which is, for Teellinck, one aspect of sanctification.

This book is divided into six sections. Teellinck’s preface explains devotion as commitment to God in Christ, which is man’s highest calling. The first section covers communion with and love for Christ. The Christian “must receive, keep, and increase in the communion and love of Christ,” Teellinck says. His great desire for the Lord Jesus will mortify all other lusts and desires. The believer will be humble and volunteer “to suffer the Christian life”; he will serve the Lord alone, meditate on eternity, and have communion with Christ.

The second section stresses the importance of self-denial. The third section shows “how we must use all spiritual means, and especially heed well the movements of the Spirit, in order really to deny ourselves, and to be one with Christ.” The fourth section explains the “modesty and lowliness, which one must observe in the use of the means to receive the gracious gifts of God.” The fifth section shows how faith can discern the many errors of the day. The sixth section speaks about divine grace, without which the Christian life is impossible.

Teellinck wrote extensively about the Lord’s Supper, particularly in his Het Geestelijk Sieraad van Christus’ Bruiloftskinderen, of de Praktijk van het H. Avondmaal (The Spiritual Ornament of Christ’s Children of the Bridechamber, or the Use of the Holy Supper), which was reprinted eleven times from 1620 to 1665. The book consists of four lengthy sermons, the first of which details a believer’s duty toward the Lord’s Supper; the second, preparation for the supper; the third, partaking of the supper; and the fourth, our conduct after the supper. Teellinck balances sharp rebukes of neglecting the supper with earnest calls for probing self-examination.

Teellinck also wrote extensively on Sabbath-keeping. He was offended by how easily the Lord’s Day was profaned in the Netherlands. He and Godefridus Udemans, who also wrote on the subject, introduced the Puritan Sabbath to the Netherlands. Their conservative views of Sabbath-keeping led to serious differences among ministerial brothers in Zeeland, which were later brought to the Synod of Dort. Dort established six guidelines for Sabbath-keeping, found in the post-acta of the Synod (1619). But those guidelines were by no means conclusive.

In 1622, Teellinck wrote De Rusttijdt, ofte Tractaet van d’onderhoudinge des Christelijcke Rustdachs, diemen gemeynlijck den Sondach Noemt (The Time of Rest, or A Tract about Maintaining the Christian Day of Rest, which is generally called the Sunday). Divided into seven books, De Rustijdt urges strict observance of the Sabbath. It includes details from Teellinck’s own expe­rience on how to prepare beforehand for the Sabbath on Saturday. In Teellinck’s home, most work activities were completed on Friday so that all members of the household, including the maids, could prepare themselves on Saturday for a serious keeping of the Sabbath. Teellinck said the Sabbath should be spent in godly pursuits such as reading God’s Word, which Teellinck calls “studying God’s journal,” or “stepping into the cabinet meeting of the heavenly King,” where we read the minutes that He Himself has kept. On the Sabbath believers should meditate more on divine subjects than on other days. Government leaders should set a good example, and if necessary, use their authority to compel the sanctifying of Sunday, because government operates in loco Dei (in God’s place) and rules by the grace of God.

With Franciscus Gomarus’s support, Rev. Jacobus Burs of Tholen accused Teellinck of reintroducing the Jewish Sabbath in his Threnos ofte Weeclaghe (Threnos or Lamentation). Even Gisbertus Voetius had to agree that Teellinck “pulled the ropes too tight.” In 1627, Teellinck responded to this criticism in Noodwendigh Vertoogh (Urgent Discourse), an important volume that synthesizes his main ideas for a total reformation of life. In this volume, written two years before he died, Teellinck said that he was grieved about being misun­derstood and wished to enlarge upon his Sabbath con­victions as a day of rest. He then listed activities that are permissible on the Sabbath, including natural activ­ities, such as eating or making one’s bed; religious activities, such as preaching, studying for sermons, and bell-ringing for church services; works of neces­sity, such as bringing grain into a barn when it would otherwise be lost; works of mercy, such as milking cows; works of civil politeness expected in unusual circumstances, such as purchasing a necessity for a friend who unexpectedly drops in for a visit; and recreational activities that refresh a person without hindering religious devotion. Apparently, the opposition he encountered for the strict Puritan Sabbath-keeping from De Rusttijdt moved Teellinck to embrace a milder position five years later in Noodwendigh Vertoogh.

Voetius wrote a rebuttal of Burs’s Threnos in the form of a satire entitled Lacrimae Crocodilli Abstersae (Wiping Away the Tears of a Crocodile). Though that did not end the debate, Voetius succeeded in develop­ing a view of the Sabbath that was stricter than the ear­lier Protestant view and milder than Puritan teaching, and which would become widely accepted among the orthodox Reformed in the Netherlands.

Teellinck’s first love was to promote the Puritan ideal of the sanctification of life in all its aspects, nurtured by heartfelt devotion. That is why The Path of True Godliness was chosen to be the first of his writings to be translated into English.