The moral unity of France was destroyed for ever by the Huguenots in the seventeenth century. Louis XIV sought in vain to restore it by the Revocation of the Edict of Nantes in 1685. The Revolution also tried to enforce moral unity by the unlimited practice of the “_Sois mon frère ou je te tue_.” It is in the name of this lost moral unity that the coalition in power now propose to crush out all educational and religious liberty. French Protestantism can hardly be said to exist any longer. In 1799, when their religious and civil liberties were restored, Rabaut de St. Etienne, then president of the _Constituante_, stated their number to be 2,000,000 in a population of 26,000,000. After a century of complete liberty and equality, the _Agenda Protestant_ of Lyons states their number to be 650,000 in a population of 37,000,000. In the usual process of Protestant disintegration, the Huguenots, erstwhile so zealous for Calvinistic purity of doctrine, have evolved into the freethinking materialists, who form an important contingent in the anti-religious Masonic coalition I referred to some months ago. The situation in France painfully recalls that of Constantinople some forty years before the fall of the Eastern Empire. A house divided against itself cannot stand. A PAGAN RENAISSANCE _10th August, 1901._ In a previous article I asserted that the revolutionary spirit so rampant to-day is a new version of that renaissance of Paganism in the fourteenth century which culminated in the Protestant revolt. I find the same view expressed in Goldwin Smith’s recently published work on the United Kingdom. In a chapter on the Renaissance he writes as follows: “Our generation may look upon this period with interest, since it is itself threatened with an interregnum between Christian morality and the morality of science.” “Much learning maketh thee mad” might be said to our generation, that seems to be science mad and blissfully unconscious of the paradoxes of its programme. We are promised a scientific religion or a religion of science, meaning probably a religion worthy of men of science, unmindful of the fact that men of the highest attainments have been nurtured in the Church in every century, and that the supernatural must always be an indispensable element of religion. Now Mr. Goldwin Smith raises our expectations to a future era in which “the morality of science” is to succeed to the hiatus or interregnum with which we are threatened to-day, as in the fifteenth century, when the Church was “drugged,” he says.