adopted a new Catechism, containing numerous points of divergence from the orthodox Catechism of Calvin, which it superseded with the sanction of the Lower Council.  In 1806, the new formula of consecration threw out the Catechism; it ran thus—­“You promise to teach divine truth as it is contained in the books of the Old and New Testaments, of which we have an abridgment in the Apostles’ Creed”.  In 1810, after long deliberation, there was published a revision in the latitudinarian and utilitarian sense of the Larger Catechism.  In the same year, the Apostles’ Creed was thrown out of the pledge of the ministers, which now read thus:  “You promise ... to preach, in its purity, the gospel of our Lord Jesus Christ, to recognise as the only infallible rule of faith and conduct the word of God, as it is contained in the sacred books of the Old and New Testaments”.  Presently, however, in 1813, a religious revival led to dangerous discussions, and the ministers were bound “to abstain from all sectarian spirit, to avoid all that would create any schism and break the union of the Church”—­an addition suppressed towards 1850; and in 1817, they were required to pledge themselves to abstain from discussing four points in particular—­the manner of the union of the divine and human nature in the person of Jesus Christ; original sin; the manner in which grace operates, or saving grace; and predestination; and, if led to utter their thoughts on any one of these subjects, they were “to do so without too much positiveness, to avoid expressions foreign to the Holy Scriptures, and to use, as much as possible, the terms which they employ”.  In 1847, the organisation of the Protestant worship was set forth in a special law, and in 1849, the Consistory called in accordance with this, adopted an organic rule for the Church.  According to Article 74, the functionaries of the Church may be subjected to discipline “in case of teaching, preaching, or publicly professing any doctrine that may bring scandal upon the Church”.  Various modifications followed.  In 1874 (April 26), Article 123 was made to declare that “each pastor teaches and preaches freely on his own responsibility, and no restraint can be put upon this liberty either by the Confession of Faith or by the liturgic formulas”.  In the end of the same year, however (Oct. 3), the State Council promulgated a new organic law, “in virtue of which a pastor can either be suspended or dismissed by the Consistory or by the Council of State for dogmatic motives”.  In 1875, the pastor obtained the right to use in his religious teaching any catechetical manual he preferred, provided he informed the Consistory of his choice.  The use of the liturgical prayers, published by the Consistory, became optional.  The pastors were now required merely to declare before God that “they will teach and preach conscientiously, according to their lights and faith the Christian truth contained in our holy hooks”.  The liturgical collection, published by the Consistory in 1875, contains two series of formulas, expressed in a dogmatic sense on the one hand, and in a liberal sense on the other.  The Apostles’ Creed is optional.