As the movement spread, _Collegia_, or societies, were formed in Leyden, Rotterdam, Amsterdam, and in other localities, essentially like the mother-society in Rynsburg, but with characteristic variations and with particular lines of local developments. Once every year they had a large yearly meeting in Rynsburg, to which the scattered members came from all parts of Holland where there were societies. As time went on, two marked lines of differentiation appeared in the movement, due to the trend of the influence of important leaders, one group emphasizing especially the _seeker-attitude_, and the other group receiving its formative influence from Cartesian philosophy. Daniel Van Breen, Adam Boreel, and Michael Comans were the early leaders and pillars of the Amsterdam _Collegium_, which was begun in 1645, and some years later the group was greatly strengthened by the "convincement" of the young Mennonite doctor and {118} teacher, Galenus Abrahams, who soon became the most prominent Collegiant leader in Holland. Adam Boreel gave the movement a strong impetus and did much toward putting the teachings of Coornhert into practice. He was born at Middleburg in 1603. He was a man of good scholarship, being especially learned in Hebrew, and he was thoroughly impregnated with the views of the spiritualistic Humanists of the former century, Franck, Castellio, and Coornhert, as well as with the views of the mystics, and he was himself a champion of individual religious freedom. He held that the visible Church since the apostolic age has been astray and apostate, that Confessions of faith, Church officers, and sacraments are without "authority," that the uncontaminated teaching of the Holy Scripture is the only safe norm of faith, and that until a true apostolic Church is again established in the world by divine commission, each faithful, believing Christian should maintain meantime the worship of God in his own way and wait in faith for a fuller revelation.[17] His mystical piety appears strongly in his hymns, which are preserved in his complete works. One of these hymns of Boreel has been very freely translated into English "by a Lover of the Life of our Lord Jesus," probably Henry More, the Platonist. More says that he finds the hymn "running much upon the mortification of our own wills and of our union and communion with God," and he loves it as a deep expression of his own faith that "no man can really adhere to Christ, and unwaveringly, but by union to Him by His Spirit." I give a few extracts from More's free Translation: 1. O Heavenly Light! my spirit to Thee draw, With powerful touch my senses smite, Thine arrows of Love into me throw With flaming dart Deep wound my heart, And wounded seize for ever, as thy right. {119}