III. The Church represents Christian fellowship.—(a) It keeps up the idea of brotherhood in the world. It brings people of different ranks and classes together, and that under most favorable circumstances. Whatever a man is in the world, in the Church he is made to feel that in the eye of God he is a member of one family, having the same weaknesses, the same sorrows, the same needs, the same destiny before him as those around him. In the Church "the rich and poor meet together" in equality before the same God, who is the Maker of them all. (b) But especially in its worship is the Church a common bond between believers. On one day of the week men of all nations, kindreds, peoples and tongues, a multitude whom no man can number, unite in spirit together. Their prayers and praises ascend in unison to the Throne of Grace. They enter into the "communion of saints." They belong to one holy fellowship. (c) At the table of the Lord they take their places as partakers of one life—as one in Christ. "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are all partakers of that one bread." (1 Cor. x. 16, 17.)

IV. The Church represents Christian Work.—It is not merely a society for instruction or for the cultivation of devout feelings. It is an aggressive society. Every congregation of believers is a branch of the great army which is warring against the kingdom of darkness. Every individual is called upon to be a "fellow-laborer with Christ," and not merely to work out his own salvation, but to work for the salvation of others. The motto of every true Christian Church should be, "Work for everybody, and everybody at work." Those who may be able to do little as isolated individuals may do much by combining their efforts with those of others. The Church gives them the power and the opportunity.

We may now glance at some of the special duties incumbent upon those who are connected with the Church, and particularly upon young men.

1. We should be regular in availing ourselves of the means of grace which the Church affords. If it be the home of worship, of teaching, of fellowship, and of work, it is a home from which we should not make ourselves strangers. There is a blessing to be found there, and we are remiss if we do not seek it. Every young man should be a regular attendant on the ministrations of religion. He should be so (a) for his own sake, and (b) for the sake of others. He may perhaps have at times the feeling, I can get my worship in the fields and my teaching from my books; I can get along without the Church. But surely he undervalues the promised blessing to those who "forsake not the assembling of (themselves) together." Surely he undervalues the power, and strength, and comfort, that come from association with believers. But even if he could get on without the Church, is he not bound to consider others? Has any man in a world like ours, where all are bound together and are dependent on one another, any right to consider as to whether he can get on alone? Is he not bound to consider those around him? We must all feel that it would be a great calamity to a nation were public worship given up, churches closed, and Sunday made a day of recreation. But those who absent themselves from public worship are undoubtedly using their influence in that direction. If it be right for them to absent themselves, it must be right also for others to imitate them, and it is easy to see how disastrous generally such imitation would be.

Especially should every young man become a communicant at the table of the Lord. Besides the many spiritual benefits of which the sacrament is the channel to every devout believer, it is an ordinance which is particularly helpful to the young. It leads them to make a decision, and decision gives strength. From the moment they deliberately and solemnly make their choice, there is a power imparted to their life that it had not before. In the life of the well-known Scotsman, Adam Black, it is said that shortly after he went up to London he became a communicant in the Church to which he belonged. "I found," he says, "this step gave a stability to my character, and proved a defence from follies and vices, especially as a young man in London, entirely my own master, with no one to guide or check me."

2. We should take each of us our full share in the work of our Church. It is a poor sign of a church when all the work done is by the minister, or by the office-bearers alone, and it is a still poorer sign of those who belong to it. It is a sign that they have not felt the power of that grace which ever leads the soul to put the question, "What wilt thou have me to do?" There are none who cannot do something. The writer read lately of a church in England, the grounds of which were regularly tended and made beautiful by the young men belonging to it. That may seem a small service, but it was something. It showed a good spirit. If we are to get the most out of the Church, we must help it to do its work—charitable, missionary, Sunday School, Young Men's Guild. If the best heart and talent of young men were put into these and other agencies, the power of the Church for good would be increased immeasurably, and not the least of the advantage would come to the workers themselves. Let each do his own part. There is one way, we need scarcely say, in which we can all help the Church's work: by giving to it "as the Lord hath prospered us." Under the Old Testament dispensation every one was under strict obligation to give a fixed proportion of his substance for religious purposes. Surely we should not be less liberal when the proportion is left to our own sense of duty. Freely we have received. Let us also freely give.

3. While loyal to our own Church, we should cherish towards all Christians feelings of charity and good-will. Many of us, probably most of us, belong to the Church to which our parents belonged; and so long as we feel it ministers to our spiritual benefit we should keep by it and work with it. There is little good obtained by running from church to church, and those who sever themselves from their early religious associations are often anything but gainers. But while we are loyal to our own regiment in the Christian army, and proud, so far as a Christian may be so, of its traditions and achievements, let us ever feel that the army itself is greater than our own regiment, and not only cherish good-will and brotherly love towards those who fight in that army, but be ready at all times to co-operate with them, and to fight with them against the common enemy. It is well to be a good churchman, it is infinitely better to be a good Christian. It is best when one is both; for indeed he is the best Christian who is the best churchman, and he is the best churchman who is the best Christian.



[1] The subject of "The Church, Ministry and Sacraments" is to be fully dealt with in a Guild text-book by the Rev. Norman Macleod, D. D. We only refer in this chapter to those phases of Church life that are more immediately connected with Life and Conduct.

[2] Confession of Faith.



CHAPTER XVI.

CITIZENSHIP.

Citizenship is derived from the Latin word civitas, the state, and comprehends the duties that are binding upon us as members of the state. The first question then that arises in considering these is, What do we mean by the state?

The state may be defined as the larger family.—The family is the origin of the state. (a) In early times government was of the simple kind that prevails in a family. The father was the head of the household and ruled over his children. As these grew up and had families of their own, they naturally looked to the aged head of the family, listened to his counsels, and were guided by his wisdom. Hence the first form of the state was the tribe or clan, and the first form of government was patriarchal. The head of the family governed the tribe. (b) On the death of the patriarch it was necessary that a successor should be appointed. Sometimes he was the son of the patriarch or his nearest descendant. Sometimes he was chosen by the tribe as the strongest and bravest man and most competent to lead them against their enemies. Often tribes combined for mutual protection. Thus nations were formed, and the government passed from the patriarchal to the monarchical form. The head was called the king, which literally means the "father of a people." We trace this growth in government in the history of the Israelites. First, we have the family of Israel in immediate relation with the patriarchs. As the Israelites grew and multiplied, they came under the leadership of Moses, who governed the tribes. Finally, when they settled in the land of Canaan, they became a nation, and were governed by a king. The kingdom was the expansion of the family. (c) In modern times there has been a further development. Government by a king or monarch was in the first instance despotic. It is so in some cases—as in Russia at the present day. The will of the sovereign is the law by which the people are ruled. But just as a wise father relaxes his control over his full-grown sons, and admits them to a share in the government of the household with himself, so the people have in modern times been permitted to exercise power in the state. The head of the state remains, but the main power of government lies with the people. This form of government is called constitutional. In Great Britain we have a limited monarchy; the power of the sovereign is controlled by the will of the people, who have a large share in making the laws. In the United States of America, in France, and in other countries, we have republics, where the voice of the people is supreme, though at the head of the state is a president, elected by the people, and bound to carry out their wishes.

As the state is the larger family, the duties of those who compose it correspond with those belonging to the members of a household.

1. There is the duty of loyalty or patriotism. The first duty of the member of a family is love of home and of those who belong to it. However poor or humble it may be, he feels bound to it by no ordinary ties. He defends its interests. Above all other households, he loves his own the best. The first duty of the citizen is of the same kind. He loves his land; his own country is dearer to him than any other on earth. He is ready to defend it even with his life. The words of Sir Walter Scott, as of many another poet, express this patriotic feeling:

Breathes there the man with soul so dead, Who never to himself hath said, This is my own, my native land, Whose heart hath ne'er within him burned, As home his footsteps he hath turned, From wandering on a foreign strand.

Many have died for their country's sake, and in all ages this has been thought a specially noble death. History records with affection the names of such men as Wallace, Bruce, William Tell, and Garibaldi, who sacrificed very much for the land they loved. And as "peace has its victories no less renowned than those of war," it has been the pride of others to serve their country by guarding its liberties, increasing its happiness, diminishing its evils, reforming its laws. The flag of a country is the symbol, to those who belong to it, of their common inheritance. Brave men will follow it through the shot and shell of battle. Men have wrapt it round their breasts, and have dyed its folds with their heart's blood to save it from the hands of the enemy; and wherever it waves it calls forth feelings of loyalty and allegiance.

2. Another primary duty of citizenship is obedience to the law. Here again we have the rule of the family extended to the state. The child is bound to obey his parents unless they bid him do what his conscience clearly tells him is wrong; so, a good citizen will obey the laws of his country, unless these laws are so evidently unjust that the good of all demands that they should be resisted. Whatever the law is, he will endeavor to respect and obey it. If he believes it to be an unjust or unrighteous law, he will do his best to get it amended or abolished. It is only in an extreme case, though this opens a subject on which we cannot enter, that he can be justified in refusing obedience. "Let every soul," says Scripture, "be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves condemnation. For rulers are not a terror to good works, but to the evil. . . . Wherefore, ye must needs be subject, not only for wrath, but also for conscience sake."

3. It is a duty of citizenship to see that the laws are reasonable and just. In a family, the grown-up members will use their legitimate influence to promote the wise regulation of the household, that there may be peace and harmony. The same desire will animate the members of the state. (a) This is specially incumbent upon those who, like ourselves, live under constitutional government. With us, government is not the prerogative of the Crown, or of a few families; or of men of rank or wealth. It is not despotic, or aristocratic, or plutocratic, but democratic—that is to say, it is in the hands of the people, or of those of the people to whom it has been entrusted, and who form a large proportion of the male inhabitants of the country; on them devolves the making of the laws by which the country is governed. They are bound to do their best to see that these laws are what they should be—equitable and righteous, and for the interest of the whole community. (b) This they can only do through their representatives. We could conceive of a state so small that each of its members could take a direct part in its government. That is not the case with us, and the people can only exercise their control through those they authorise to represent them. These they elect, and in electing them are bound to see that they are men who are worthy of the trust committed to them, who will make laws good for every class. This applies not only to the election of members of Parliament, but wherever the representative principle is carried out, as in the case of councils, school boards, and other forms of local government. Wherever a man exercises the privilege of choosing a representative, he is bound to do so conscientiously, and with an earnest desire to perform what is right. It is a maxim in law that what we do by another we do ourselves. We are responsible for those whom we choose to make our laws, and if we help to choose unworthy men we cannot be held blameless of the consequences that may follow. (c) As it is our duty to exercise this privilege of citizenship rightly, we are also bound not to refrain from exercising it. We hear people say sometimes that they have nothing to do with politics. But by keeping altogether aloof they cannot rid themselves of their responsibility. By abstaining they may do almost as much to further the views they disapprove of as by taking an active part in promoting them. If there are evils in connection with government, the best way to get rid of them is for good men to take a part in public life, and try to bring about a better state of things. In a free country no man can shake off his obligations by refraining from taking part in public affairs. The talent that is entrusted to us we are bound to use for the glory of God and the good of man. Our political power, however small, is such a talent, and we are responsible for its proper employment.

4. It is a duty of citizenship to take direct part in all that we believe is for the good of the state. We say a direct part, as distinguished from the indirect part we take in government through representatives. A man's duty as citizen does not end with the ballot-box, or with the election of members either to the national or local council. A great part of the business of the nation is carried on by the voluntary efforts of its members. There are men and women that have no part in representative government, who yet can discharge nobly the duties of citizenship. (a) All can take a part in forming a healthy public opinion. This is done in all free countries in various ways: through the press, through public meetings, and by means of the speech and communications of everyday life. If our views are those of a minority, we may help, by our influence, our example, the fearless expression of our convictions, to turn the minority into a majority; and in a democratic country the views of the majority will ultimately prevail. (b) We can also take direct part in promoting objects that tend to the well-being of society. Much is left by the state to voluntary effort by its members. The state undertakes the defence of the country by the army and navy, the relief of the poor, and the elementary education of the people; but beyond these and other instances of direct state action there is much left to be done by the people themselves, and for themselves. The Volunteer movement, in which men take part of their own free will, and which has been of so much benefit to the country; the erection and support of hospitals, libraries, art galleries, colleges and universities; the furnishing of the people with amusement and recreation—are illustrations of what may be done by members of the community directly. All such efforts tend to the welfare of the state. All its members reap benefit from them. He who does not help and encourage them is as mean as the man who would go to an hotel and take its entertainment, and then sneak away without paying the reckoning. Whatever we can do to benefit society benefits ourselves, and in throwing ourselves heart and soul into any of those enterprises that benefit society we are discharging in a very special way the duties of good citizenship.

It only remains to say in a word that our citizenship should be the outcome of our religion. Without that, citizenship loses its high position. He who fears God will honor the king, and he who "renders to God the things that are God's" will "render to Caesar the things that are Caesar's." He will give "to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor." Religion thus becomes the strength of the state, and "righteousness exalteth a nation."



APPENDIX.

The following is the list of the best hundred books referred to in Chapter XIII. It is by Professor Blackie, Edinburgh, author of Self-Culture, and is given with his kind consent.

I.

HISTORY AND BIOGRAPHY.

The Bible. Homer. Wilkinson's Ancient Egyptians. Max Von Dunche's History of the Ancient World. Plutarch's Lives. Herodotus. History of Greece—Grote or Curtius. History of Rome—Arnold or Mommsen. Menzel's History of the Germans. Green's History of the English People. Life of Charlemagne. Life of Pope Hildebrand. The Crusades. Sismondi's History of the Italian Republics. Prescott's America. Prescott's Ferdinand and Isabella. Italy, by Professor Spalding. Chronicles, by Froissart. The Normans—Freeman and Thierry. Motley's Dutch Republic. Life of Gustavus Adolphus. The French Revolution—Thiers, Carlyle, Alison. Bourrienne's Life of Napoleon. Wellington's Peninsular Campaign. Southey's Life of Nelson. America—Bancroft. The Stuart Rising of 1745, by Robert Chambers. Carlyle's Life of Cromwell. Foster's Statesmen of the Commonwealth. Life of Arnold—Stanley. Life of Dr. Norman Macleod. Life of Baron Bunsen. Neander's Church History. Life of Luther. History of Scottish Covenanters—Dodds. Dean Stanley's Jewish Church. Milman's Latin Christianity.

II.

RELIGION AND MORALS.

The Bible. Socrates or Plato and Xenophon. Marcus Aurelius Antoninus' Meditations. Epictetus Seneca. The Hitopadion and Dialogues of Krishna. St. Augustine's Confessions. Jeremy Taylor. Bunyan's Pilgrim's Progress. Martineau. Aesop's Fables.

III.

POETRY AND FICTION.

Homer. Virgil. Dante. The Niebelungen Lay. The Morte D'Arthur. Chaucer. Shakespeare. Spenser. Goethe—Faust, Meister, and Eckermann's Conversations. Milton. Pope. Cowper. Campbell. Wordsworth. Walter Scott. Burns. Charles Lamb. Dean Swift, "Tale of a Tub" and "Gulliver's Travels." Tennyson. Browning. Don Quixote. Goldsmith, "Vicar of Wakefield." George Eliot. Dickens. Robinson Crusoe. Andersen's Fairy Tales, "Mother Bunch." Grimm's Popular Songs and Ballads, especially Scotch, English, Irish and German.

IV.

FINE ARTS.

Ferguson's History of Architecture. Ruskin. Tyrwhitt.

V.

POLITICS AND POLITICAL ECONOMY.

De Tocqueville. John Stuart Mill. Fawcett. Laveleye. Adam Smith. Cornewall Lewis. Lord Brougham. Sir J. Lubbock.

VI.

SCIENCE AND PHILOLOGY.

J. G. Wood's Books on Natural History. White's Natural History of Selbourne. Geology—Hugh Miller, Ramsey, Geikie, Ansted. Botany—General Elements of British. Science of Language—Trench and Farrar, Max Mueller. Taylor's Words and Places.

VII.

VOYAGES AND TRAVEL.

In every variety; especially the old collections.



LIST OF WORKS.

The following is a list of works upon topics treated in this text-book, which have been consulted in its preparation, and which may be useful to students:

Self-Culture, by John Stuart Blackie. Edinburgh: David Douglas. Twentieth edition. 1892.

Plain Living and High Thinking, or Practical Self-Culture—Moral, Mental and Physical, by W. H. Davenport Adams. London: John Hogg, Paternoster Row. 1880.

The Secret of Success, by W. H. Davenport Adams. London: John Hogg, Paternoster Row. 1880.

The Threshold of Life, by W. H. Davenport Adams. T. Nelson & Sons, Paternoster Row. 1876.

On the Threshold, by Theodore T. Munger. London: Ward, Lock & Co. 1888.

Beginning Life, by John Tulloch, D.D. London: Chas. Burnet & Co. 1883.

Life: a Book for Young Men, by J. Cunninghame Geikie. London: Strahan & Co. 1870.

The Gentle Life, by J. Hain Friswell. London: Sampson Low & Marston. 1870.

Self-Culture, by James Freeman Clarke. Boston: J. R. Osgood & Co. 1881.

Life Questions, by M. J. Savage. Boston: Lockwood, Brooks & Co. 1879.

Elements of Morality, for Home and School Teaching, by Mrs. Chas. Bray. London: Longmans, Green & Co. 1863.

The Family and its Duties, by Robert Lee, D.D. London: Longmans, Green & Co. 1863.

Christianity in its Relation to Social Life, by Rev. Stephen J. Davis. London: Religious Tract Society.

Home Life, by Marianne Farningham. London: James Clarke & Co.

The Domestic Circle, by the Rev. John Thomson. London: Swan Sonnenschein & Co. 1886.

THE END