 Clearly, early modern Protestantism was in this as well as other respects a house divided, pitting those inclined to transcendent metaphysics and theological authority against the innovators who rejected this approach. Of course, it is the latter stream – to which Grotius, Hobbes, Pufendorf, C. Thomasius, (and sometimes Wolff) are seen to belong – that is intended by the characterization of early modern natural law as distinctively ‘Protestant’. Because of its rejection of scholastic rationalism and universalism, and its interest in the particular, the singular, and the irregular (Seidler 2011) on various levels of analysis (i.e., its appreciation of difference and insistence on dissent, its ‘protestant’ and broadly anti-‘imperial’ character), the discipline is also aptly described as ‘individualistic’ (Haakonssen 2004). And this feature links it, in turn, to the characteristic ‘voluntarism’ of the genre (Schneewind 1998, Haakonssen 1998), in distinction to the generally intellectualist bent of both ancient and medieval natural law (Hunter 2003b, Haakonssen and Seidler 2015). Voluntarism acknowledged not only God’s supreme and singular omnipotence (exercised through the divine will), and thus the (to us) arbitrariness, contingency, and cognitive imperviousness of the (created) world, but also humans’ individual and collective power over, and thus responsibility for, their own actions and the institutional contexts regulating them. In sum, the approach was secular rather than atheistic, as it typically combined relatively sparse convictions derived from natural theology (understood as a minimalist philosophical view about a creative, providential deity and his formal role in generating moral obligation) with an emphasis on personal religiosity and confessional neutrality, especially in the political sphere. That is, it privatized (and to some extent moralized) religion, it demarcated theology from philosophy (Tully 1991), and it denied theoretical and political advantage to dogmatists, including those inclined to play the God card from the side of reason or philosophical metaphysics.