The neo-paganism of the Renaissance was one of those periodical revolts of what St. Paul calls the “carnal mind, which is enmity with God.” “Sapientia carnis inimica est Deo” (Rom. VIII). It was a conjuration against Christianity and culminated in the Protestant revolt, which for ever destroyed the unity of Christendom, and set in motion a progressive scepticism or rationalism, which is Protestantism in its last analysis. For more than three centuries English writers have repeated that the Protestant revolt was a struggle for liberty of conscience, notwithstanding the incontrovertible fact that all its foremost leaders were bitterly opposed to religious toleration, and that the sects relentlessly persecuted each other, as well as the adherents of the ancient faith. Protestantism being, intrinsically, the nursery of rationalism, was necessarily a diminution of Christianity, and produced a corresponding diminution of liberty, both personal and civil. At the Congress of Westphalia, 1648, where, as Macaulay states, “Protestantism reached its highest point, a point it soon lost and never regained” (_Essay on Ranke_), was formulated the monstrous axiom _Cujus regio ejus religio_, which became the common law of Europe in lieu of the hitherto prevailing rule of One Lord, One Faith, One Baptism. Henceforth, as in pagan days, each ruler assumed the right to dictate the religious beliefs of his subjects in the new system of national churches. The “territorial system” it was called, and represented the net result of a century of Protestantism. There were, indeed, no fiercer despots over men’s consciences than the so-called “reformers.” If any doubt let him read their lives. Let him read of the bloody strife that rent the Netherlands after they had shaken off the Spanish yoke; how the great Barneveldt fell a victim to miserable oppression of Gomarists by followers of Arminius, and vice versa; how Remonstrants persecuted contra-Remonstrants, all on account of some metaphysico-religico distinctions neither understood clearly.