because you belong to such and such a church or denomination. The nearest parallel to it in politics is the "reason of state." The most frightful injustice and cruelty which has ever been perpetrated on earth has been due to the reason of state. Jesus Christ was put to death for the reason of state; Pilate said that he found no fault in the accused, but he wanted to keep the Jews quiet and one man crucified more or less was of no consequence. None of these metaphysics ought to be tolerated in a free state. A policy in a state we can understand; for instance it was the policy of the United States at the end of the eighteenth century to get the free navigation of the Mississippi to its mouth, even at the expense of war with Spain. That policy had reason and justice in it; it was founded in our interests; it had positive form and definite scope. A doctrine is an abstract principle; it is necessarily absolute in its scope and abstruse in its terms; it is a metaphysical assertion. It is never true, because it is absolute, and the affairs of men are all conditioned and relative. The physicists tell us now that there are phenomena which appear to present exceptions to gravitation which can be explained only by conceiving that gravitation requires time to get to work. We are convinced that perpetual motion is absolutely impossible within the world of our experiences, but it now appears that our universe taken as a whole is a case of perpetual motion.
Now, to turn back to politics, just think what an abomination in statecraft an abstract doctrine must be. Any politician or editor can, at any moment, put a new extension on it. The people acquiesce in the doctrine and applaud it because they hear the politicians and editors repeat it, and the politicians and editors repeat it because they think it is popular. So it grows. During
