to
them was to be "in so far as" these formularies of faith agree with the
word of God, not "because" they thus agree. That little
change--_quatenus_ substituted for _quia_--cast off all restrictions
from the future preaching of the Dutch clergy. The orthodox preachers
became very indignant at the official measure, and a bitter theological
controversy arose.

Previous to this outbreak, a rupture had occurred upon the introduction
of the new hymns, ordered by the Synod of North Holland in 1796. When
presented for approval in 1807, they were violently rejected by the
orthodox, who held that the version of Psalms which they had been
singing many years was all that was needed. Besides, there was a
perceptible Rationalism in many of the new hymns. They were foreign to
the Dutch heart. Such a one as

"Yonder will I praise the Friend,
Who here has shown me truth,"

was not likely to elicit a response from those who desired an improved
religious spirit. To fill up the cup of their misfortunes, the use of
the hymns was made obligatory. But they hoped that when the Prince of
Orange came back, he would restore the venerated Psalms. Yet on his
return he not only issued an official recognition of the new Hymn-Book,
but expressed his warm approval of it. The congregation had no choice
left but to refuse to sing altogether, or to use but one and the same
hymn from one Sabbath to another.

THE REVIVAL AND THE SECESSION. There was an under-current of deep
religious feeling among the masses which was unsupported by theological
education. The lectures in the universities were similar to those
delivered by the old school of German Supernaturalists. The prevalent
orthodoxy was moderate and equivocal at best. Not much hope of awakening
could be derived from it. The Bible was held to be the supreme
authority; the historical character of its accounts was confessed; and
the infallibility of its communications was maintained. Miracles, and
prophetical and apostolical inspiration were accepted. But there was a
neglect of the nature of this authority, together with a manifest
indifference to the paramount value of all the great doctrinal
possessions of the church. There was no scientific defense of the
pillars of faith, and no attempt to discuss the true ground of miracles,
and their inherent accordance with divine laws. Christian philosophy was
totally ignored. Such natural theology as had been produced by the
school of Leibnitz a