The national era. [volume] (Washington [D.C.]) 1847-1860, 1853-03-24
For the National Era.
WHAT FARMER JOHN THINKs.-NO. a.

beginning at home, that tried the other even
ing to see if we could agree on the meaning
of the saying. And somewhat to my surprise,
found that, so far as we were able to explain
ourselves to each other we seemed to agree in
our principles; but when we came to make
an application of those principles, we differed.
have often seen the same thing happen be-
fore; and so, the older | grow, the more fully
do believe that all men can see the truth
when it is presented naked before them but
when they are asked to apply it, they either
cannot, or they will not, throw off the preju-
dices that make them disagree
divide all our moral duties into four classes,
all subordinate to the great duty of religion
our duty to God, or the obligation we should
all feel to accomplish, as we'll as we can the
great ends for which we were made
First, in natural order, as well as in import
ance, comes the duty to ourselves If every
man was as careful as he should be, in watch
ing over his own actions, most of the evil under
which society now groans would be at once
removed. But we are all subject to tempta-
ton ; the best of us often feel our own weak
ness and constant need of the help Of others,
and we are placed in such relations that we
may receive that help
The second class embraces all the family du-
ties. The parent feels responsibility for a
proper watchfulness over his child; the child
may at times see it to be his duty to try to
lead wandering parent back to the path of
reetitude the husband and wife ought ALWAYS
to be ready to act as help-meets to each other,
to bear each others burdens, and to support
each other in trying to be true to all the die
tates Of conscience. Here again we can easily
see great opening for the reformation of the
world for if every family was under proper
control, there would be little need of magis-
trates and laws
In the third class place our duties to the
community in which we live AS the indi-
vidual and family duties are often neglected,
the families become in their turn the individn-
ais of q great family-a nation which should
enact laws for the good of the whole, and for
the protection Of the rights of every one of its
members. Our duty as members of the nation
requires us to use all our influence to correct
bad laws, to appoint faithful legislators and
magistrates who will 30 interpret oppressive
statutes as to prevent the commission OF mani
fest wrong and to yield obedience to every law
that does not conflict NTH our own sense of jus.
ttce. For even governments, like individuals
and families, may 60 astray and as every man
is Immediately accountable to his Maker, and
to the voice Of God in his own conscience, no
law can ever justify him in doing what con-
science forbids.
In the fourth and last class are the duties of
humanity. Wherever we find suffering, we
should sympathize with it; and even il we can
give it no further relief, we can often palliate
it by the expression of our sympathy This is
the duty of the good Samaritan--to help our
"neighbor" whenever it is in our power,
whether he be near us or far away, of our owl
or of darker hue, of our own kindred or a
houseless stranger, of our own rank in life or
despised outcast No man can fully and
faithfully perform this great and browning
duty who is negligent of either of the others,
and it therefore becomes those who seek the
good of their fellow men, to be watchful over
all their private relations
have never seen, and never expect to see, a
faultless man-one who does all things when
he should and as he should. | am therefore
never willing, because see the ! bad to over
look the good; or because ! am pleased with
the good to regard it az an excuse for the bad.
think that every sincere, earnest effort TO be
true to ourselves in either Of the great paths Of
duty, deserves praise Every neglect when we
are satisfied that we have the power of doing
good, brings with it the blame of our own con-
science, and always deserves, what it often gets,
the blame OF others. Those who look to the
highest duties Of humanity, the true reformers,
who glow with the holy fire of universal phi
lanthropy are always marked men, and for
that as well az other reasons they should be
careful not to overlook their obligations to
themselves, their families and the society in
which they live. But haply there may be
grounds for the charge that they see the mote
that is in their brothers eye, and behold not
the beam which is in their own eye, and the
influence of their charity may be thereby
weakened.
Such is the very complaint that Abijah makes
against some of the Abolitionsts Free Sellers
Temperance men and other rcformers; and
what is quite unfair, as | think, he makes the
whole body suffer for the short comngs of q
few. do not pretend to say but what there
may be, among 30 many who are working with
their whole soul for the good Of a great cause,
some who are ccnsurable for want OF chsri-
ty. or some other neglect Of private duty.
would be glad TO see all such more watchful
over themselves, and shall always preach the
obligation Of such watchfulness on every man,
and in an especial manner on every reformer.
But are not many Of the men who are the
readest 10 bid others look at home like the
soribes and pbarisees, who pay 1.-THE Of mint,
anise, and cummin, and omit the weightier mat
ters of the law! I fear 80 indeed and know
that fault finding is often used in such way
as 10 hide much real merit. do not think
Our Saviour meant 10 blame us merely tor
seeking to remove the mote from our brothers
eye. Such an action would be good in itself
and deserving Of some credit though il might
be less meritorious than thorough selfref-
ormation.
We all know how hard it is TO see the beams
in our own eyes. We may have borne them
for years, till the habit has become second ma
ture, and We look at the distorted vision that
they occasion, AZ perfectly natural and truth