So, notwithstanding the good influence of these four modes of national activity in educating the grown men of America, they yet do not afford the highest teaching which the people require, to realize individually the idea of a man, and jointly that of a democracy. The state does not teach perfect justice; the church does not teach that, or love of truth. Business does not teach perfect morality, and the average literature, which falls into the hands of the million, teaches men to respect public opinion more than the word of God, which transcends that. Thus these four teach only the excellence already organized or incorporated in the laws, the theology, the customs, and the books of the land. I cannot but think these four teachers are less deficient here than in other lands, and have excellences of their own, but the faults mentioned are inseparable from such institutions. An institution is an organized thought; of course, no institution can represent a truth which is too new or too high for the existing organizations, yet that is the truth which it is desirable to teach. So there will always be exceptional men, with more justice, truth and love than is represented by the institutions of the time, who seem therefore hostile to these institutions, which they seek to improve and not destroy. Contemporary with the priests of Judah and Israel were the prophets thereof, antithetic to one another as the centripetal and centrifugal forces, but, like them, both necessary to the rhythmic movement of the orbs in heaven, and the even poise of the world. In Rome and in England the idea of a theocracy and an aristocracy has become a fact in the institutions of the land, which accordingly favor the formation of priests and gentlemen. The teachers of the educated class, therefore, may trust to the machinery already established to do their work, only keeping off the spirit of the age which would make innovations; and such is the respectability and popular esteem of the institutions, that this is done easier than men think, by putting an exceptional book in the index at Rome or in the academical fire at Oxford. But here, the idea of a democracy is by no means so well established and organized in institutions. It is new, and while a theocrat and an aristocrat are respected everywhere, a democrat is held in suspicion; accordingly, to make men, the teacher cannot trust his educational machinery, he must make it, and invent anew as well as turn his mill. * * * * *