William Teellinck

Many do not pay attention to this, and regard the matter as if the practice of godliness consisted of only confessing the Christian faith, diligently attending church and the Lord’s Supper, being careful not to commit offensive sins, and living aimably with one’s neighbours. In this way, many people have decieved themselves all too quickly into thinking that they are truly godly, while they really only have the appearance of godliness.

If we do not want to be decieved in this important matter, we should accept that the practice of godliness is a very strenuous undertaking that spreads like a good leaven until it has permeated every part of life, including the entire thought and the entire conduct of a person.
—Willem Teellinck

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Or “Dutch Second Reformation,”  view of many of its theologians of the day,  is much the same as my own in our present time.  And I hope to be able to post some stuff over time, of a more personally practical nature, but for now will post a quote, written by some Dutch Scholars, for a periodical on the “Nadere Reformatie” or “Dutch Second Reformation.” which gave the following definition of the movement.

The Dutch Second (or “Further”) Reformation is that movement within the Dutch Reformed Church during the seventeenth and eighteenth centuries, which, as a reaction to the declension of absence of living faith, made both the personal experience of faith and godliness matters of central importance. From that perspective the movement formulated substantial and procedural reformation initiatives, submitting them to the proper ecclesiastical, political, and social agencies, and pursued those initiatives through a further reformation of the church, society, and state, in both word and deed.  [Cited from Willem Teellinck’s “The Path of True Godliness.”

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