# The Continent vs. The Isle



## Brian (Mar 1, 2005)

_Mods: I was debating where to host this thread. Feel free to move it!_

I was wondering if anyone else has spent any time thinking about the variants between Continental Reformed and English Puritanism. While the unity exhibited is indeed cause to rejoice, I wondered if anyone had anything good on the various distinctives between them.

In a "for instance" to get the ball rolling:

_Confessions_
The logistical and methodological differences between the Westminster Standards (or perhaps, though not as pertinent, the Thirty-Nine Articles or BOCP) and the Three Forms of Unity. It seems to me that WCF attempts to get a little bit more at the _esse_ and _ousia_ of God, whereas the Belgic seeks to see God a bit more as He has revealed Himself is redemptive history and the Word (cf. WCF 2.I-II and Belgic Article 2). Perhaps this counteracts what I just said, but what about the WCF bringing in Holy Scripture before the Belgic?

_Lutheranism_
Is Continental Reformed polity, covenant theology, or other sections more influenced, or simply more, Lutheran in methodology or form? What about Law/Gospel, or the place of natural theology and common grace? Did the Continent go farther in espousing the goodness of creation and hence "enjoy" it more, whereas the Puritans, for various good reasons, eschewed "high living" and came closer to valuing an "ascetic" approach? Perhaps with this, a difference in liturgy of Puritan bare walls and a sermon (hyperbole), and a more liturgical, decor, Eucharist- based service on the Continent.

_Philosophy_
At least due to formulating their documents later, were the Puritans more susceptible to modernity and that _Zeitgeist_? This is not to imply, however, that the Westminster Standards are in any way inferior. If this is in any way correct, the continent had its own foul air wafting through empty intellectual heads.

These are just some thoughts to get the ball rolling. Other differences? One thought is that perhaps MY methodology is flawed (I mean significantly more than usual) and I'm comparing classics with presuppositionals.

I look forward to your thoughts. 

For the sake of the Lamb throughout the ages of redemptive history,
BRIAN


----------



## Puritan Sailor (Mar 1, 2005)

There are some small differences, but I think they are for the most part insignificant. The Dutch Confessions are older, which explains in part why they are less developed or emphasize other points than the WCF. There was alot of interaction between the Dutch and English Puritans preceding and following Westminster. The Dutch Nader Reformaties(sp?) were just as strict as the English Puritans in many respects. Read A'Brakel, Witisus, or Teelink. Many English Puritans sought refuge in Holland as well like Ames. They were conscious of each others writings and often referred to each others works.


----------



## Reed (Mar 2, 2005)

The small companion volume that comes with the aBrakel's set of a Christians Reasonable Service http://www.heritagebooks.org/item.asp?bookId=197 discusses some of the differences between Puritanism and continental reformed. As I recall the author described the continental reformed as more "mystical" and "experiencial" that seemed kind of weird to me... I believe the author of the small companion volume also said that because of the language difference continental authors were not as familiar to puritans in England.

I want to say this small introductory book to Reasonable Serviceis written by Joel Beeke

Here's a book by Beeke I found on Reformation Heritage books:
Reformed Confessions Harmonized

http://www.heritagebooks.org/item.asp?bookId=84


[Edited on 3-2-2005 by Reed]

[Edited on 3-2-2005 by Reed]


----------



## Puritanhead (Mar 3, 2005)

While anabaptists is pejorative, there is a marked dichotomy between English Baptist tradition and the continental one. The so called anabaptists of Europe were by and large arguably "out there" in kook land, and Calvin was right in condemning them. As for continental Reformed and British Reformed connections, there was a lot of solidarity, as many English Puritans fled to the continent during Papal and Anglican persecution... some would return to Britain invigorated by their fellowship with continental Reformed scholars. They went to the Netherlands and Calvin's Geneva and many came back with a rededication to reforming the church in England while others made haste to seek refuge in New England as covenantors and congregationalists, and make their own little Zion.

[Edited on 3-3-2005 by Puritanhead]


----------



## Reed (Mar 3, 2005)

*companion to a Brakel\'s Reasonable Service*

I found that little companion I referred to above: from Reformation Heritage Books "The Pastoral and Practical Theology of Wilhelmus a Brakel by Bartel Elshout

see: http://www.heritagebooks.org/item.asp?bookId=535

from page 22: As a man taught of God, he ably defined and described Christian experience in biblical terms. The undeniably mystical flavor of this work represents biblical mysticism at its best - a Spirit-wrought mysticism that fully harmonizes with the Spirit-inspired Scriptures. .......p. 24: Against the background of the Labadistic controversy and the pernicious influence of Anabaptism, aBrakel was leery of the individualism, unbiblical mysticism, and denial of the organic nature of the church that was infecting the Reformed Church of the Netherlands.

I highly recommend this small companion volume as an introduction to a great continental reformed writer. 

Regards,

Reed


----------

