The generalization has all the attractiveness which appeals to those who are not in the habit of looking beneath the surface, and in particular to those whose minds are still in thraldom to religious beliefs. It is quite true that State Churches have always persecuted, and it is equally true that persecution on a general scale could not have been carried on without the assistance of the State. On the other hand, it is just as true that all Churches have persecuted within the limits of their opportunity. There is no exception to this rule in any age or country. On a wider survey it is also clear that all forms of religious belief carry with them a tendency to persecution more or less marked. A close examination of the facts will show that it is the tendency to toleration that is developed by the secular power, and the opposite tendency manifested by religion. It is also argued that intolerance is not a special quality of religion; it is rather a fault of human nature. There is more truth in this than in the previous plea, but it slurs over the indictment rather than meets it. At any rate, it is the same human nature that meets us in religion that fronts us in other matters, and there is no mistaking the fact that intolerance is far more pronounced in relation to religion than to any other subject. In secular matters--politics, science, literature, or art--opinions may differ, feelings run high, and a degree of intolerance be exhibited, but the right to differ remains unquestioned. Moreover, the settlement of opinion by discussion is recognized. In religion it is the very right of difference that is challenged, it is the right of discussion that is denied. And it is in connection with religion alone that intolerance is raised to the level of a virtue. Refusal to discuss the validity of a religious opinion will be taken as the sign of a highly developed spiritual nature, and a tolerance of diverging opinions as an indication of unbelief. If a political leader refused to stand upon the same platform with political opponents, on non-political questions, nearly everyone would say that such conduct was intolerable. But how many religious people are there who would see anything wrong in the Archbishop of Canterbury refusing to stand upon the same platform as a well-known Atheist? We are here approaching the very heart of the subject, and in what follows I hope to make clear the truth of the following propositions: (1) That the great culture ground of intolerance is religion; (2) That the natural tendency of secular affairs is to breed tolerance; (3) That the alliance of religion with the State has fostered persecution by the State, the restraining influences coming from the secular half of the partnership; (4) That the decline of persecution is due to causes that are quite unconnected with religious beliefs.