secularism, derived from the Humanists, and always implying scepticism,
whether latent or conscious, substituted an interest in the fortunes of
the human race upon earth for the interest in a future world. And along
with this steady intellectual advance, toleration gained ground and
freedom won more champions. In the meantime the force of political
circumstances was compelling governments to mitigate their maintenance
of one religious creed by measures of relief to other Christian sects,
and the principle of exclusiveness was broken down for reasons of
worldly expediency. Religious liberty was an important step towards
complete freedom of opinion.

[1] The danger, however, was felt in Germany, and in the seventeenth
century the study of Scripture was not encouraged at German
Universities.

[2] See Barry, Papacy and Modern Times (in this series), 113 seq.


CHAPTER V

RELIGIOUS TOLERATION

IN the third century B.C. the Indian king Asoka, a man of religious zeal
but of tolerant spirit, confronted by the struggle between two hostile
religions (Brahmanism and Buddhism), decided that both should be equally
privileged and honoured in his dominions. His ordinances on the matter
are memorable

[93] as the earliest existing Edicts of toleration. In Europe, as we
saw, the principle of toleration was for the first time definitely