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give it back. The institution itself produces nothing. It is like any other machine; it only gives direction and combination or division to the forces which are put into it. It is the moral force of the parent and teacher which develops the moral force of the child; the institution is only a convenient arrangement or apparatus for bringing the one to bear on the other. The institution is at its best when it allows this personal contact and relationship to be most direct and ample — that is, when the institution itself counts for the least possible. When we turn to the state, we find that it is not even in nature and purpose, or pretence, an institution like those mentioned. It has its purposes, which are high and important, and for these it needs moral power and consumes moral power. The family, the church, and the school are preparing men and women of moral power for the service of the state; they hand them over, such as they are, to be citizens and members of the commonwealth. In that position their moral capacities are drawn upon; speaking of the society as a whole, we must say that they are used up. The practice of virtue increases virtue, whether it be in the state or the store, the profession or the handicraft; but there is no more reason on that account to call the state an ethical person than there is to apply the same high-sounding epithet to trades or professions. There is no sense in which it may be properly used in the one case in which it would not equally well apply to the other.