n. AN ADDRESS ON THE ORIGIN AND EVIL INFLUENCES OF MONEY. By EDWARD PALMER: Who has nothing to do with Money ; being convinced that it is an engine of oppression, and an anti-Christian institution. BOSTON: PUBLISHED AT 25 CORNHILL. 1839 . V* 3 o o' *- l \fc-1 M & Vwght I 3 3 T 5 \ %■ 3 svj l MAR ADDRESS. It is not essential that we ascertain and de¬ fine the precise period of the world when money was first instituted. It is sufficient for us to know—as we certainly do know—that it had its origin in human selfishness and infidelity. It is one of those noxious plants which our heavenly Father hath not planted; and which Christiani¬ ty, in its onward progress in regenerating the world, is designed to eradicate and remove. It will undoubtedly be said by some, that the idea of banishing money is altogether utopian and visionary ; as such an institution has exist¬ ed, in some form or other, ever since human society was first organized, or mankind in any degree civilized ; and therefore it always will exist, unless the world relapses into barbarism. The same persons would probably consider the New Testament quite utopian—its fundamental principles altogether impracticable. For it might with equal propriety be said that because war and slavery have so long existed, therefore they always w ill exist. Christianity—the spirit i 4 < of truth—is designed to do away with all such selfish and unrighteous institutions. And where \ ever it shall prevail, in its purity and power, it will inevitably overthrow, supercede and re¬ move every thing that is inconsistent with its holy and benevolent spirit. It can easily be shown that money , war , and slavery , are equally hostile to the spirit of Christianity, and equally adverse to the true interests of the human fami¬ ly. They each originated in the same source, and are so identified together that neither can long exist without the other. Indeed, money may be considered the foundation and base up¬ on which the others rest; or the baneful Tree, of which these are but a part of the bitter fruits. But, it may be asked, if Christianity is de¬ signed to effect so radical a revolution in the v world, why did not Jesus Christ declare it plainly and explicitly. He certainly did declare it,as plainly and explicitly as was at that time ne¬ cessary. The principles which he inculcated ob¬ viously strike at the foundation of all injustice and inequality ; and will, as certainly as they advance and prevail, lead to the entire abolition of all institutions which are partial or exclusive, or in any way inconsistent with the true spirit of liberty and philanthropy. So far as the ex- i 5 ample of Jesus goes to prove any thing on the subject—and it certainly should be regarded as the best of evidence—we know that he chose rather to suffer wrong to the uttermost than to do wrong in the least. He was more ready to serve others than to be served. And so far from l)eing disposed to avail himself of the advan¬ tages which money confer, he was willing rather to be without a place to lay his head. The principles which he taught and exemplified are the broad principles of equality and universal benevolence. The standard which he set up was no other than this: ‘ Thou shalt love THY NEIGHBOR AS THYSELF.’ ‘ All THINGS WHATSOEVER YE WOULD THAT MEN SHOULD DO UNTO YOU DO YE EVEN SO UNTO THEM. For this is the law and the prophets.’ In other words, this is the sum and substance of all God’s re¬ quirements ; and the fulfilling and accomplish¬ ment of those cheering predictions which have been uttered in all past ages. The Jewish religion, which was but partial and temporary, recognized and tolerated the selfish¬ ness of man. And it is Judaism which now pre¬ vails among us, under the Christian name. But Christianity, when really known and under¬ stood, repudiates every thing of a selfish, hire- 1 * 6 ling’, or mercenary character, and enjoins the practical exercise of full and perfect love to all. A principle which is designed to produce as complete a reciprocity of duties and kind offices in the whole great family of man, as is now manifested in the most affectionate individual ' ' ♦ i family upon earth. Thus to bring them into the enjoyment of true liberty, and to carry them forward in the prosecution of every noble enter¬ prise and in every work of improvement, as the selfish principle never has done and never could do. 4 It is the merciful purpose of God, through the moral power and holy influences of truth and love, entirely to redeem the human family from selfishness and sin ; to emancipate them from every kind and degree of bondage ; to bring them into that state or condition which is most desirable for them to enjoy, and which is most favorable to their real and everlasting improve¬ ment. And as this is to be accomplished by moral means, through human instrumentality, and in the exercise of man’s moral agency, it becomes our duty—as we find ourselves hinder¬ ed by adverse influences, and surrounded by so¬ cial institutions which have come down to us from ruder and more benighted ages—to inves- tigate thoroughly the nature and character of these institutions; and to change or abolish them, as may be found necessary to the true in¬ terest and real good of mankind. As moral and social beings, we are under the highest obligations to God and each other to be earnestly inquiring after and faithfully following that course by which we may be most instru¬ mental in bringing about and establishing such a state of society as will be most conduciv e to tbe physical, intellectual, moral and spiritual im provement of our race. It is proper, therefore, for us to inquire and determine for ourselves what state of society would really be most favor- ble to this great purpose. And any and every institution which hinders mankind from coming into such a state, and thus stands in the way of human improvement and human happiness, we are certainly bound to abandon and use our in¬ fluence to have abolished. What then would be the best and most profit¬ able state of society for mankind to enjoy 1 As the human family is one family, all having in re¬ ality one interest, and all created for the same glorious end ; and as they each and all need each others sympathy and co-operation, it is certainly desirable and essentially necessary to 8 their real and lasting good, that they come into a state or condition in which the equal rights and privileges of all shall be fully realized and secured. Asocial state or condition in which the broad and liberal principles of justice, equality and benevolence, shall not only be acknowledged, but fully and legitimately carried out. A state of society in which there shall be none enslaved to perpetual bodily toil, and none wasting their time in idleness and sloth. None destitute of the tem¬ poral comforts of life, and none overburdened with the care of too extensive possessions. A state in which each individual family may quiet¬ ly possess their own dwelling, and as much land as they can improve consistently with their own comfort and happiness, and the* comfort and happiness of all around them, and each and all be equally read}' to impart to others, and each and all aiming to render themselves useful by sharing the toils and burdens of the commu¬ nity in which they live. Indeed, in such a state of society there would be no burdens to be borne. For if the labors of the field and the workshop—the various kinds of manual labor which is now performed by a part, was shared among all who are able to partici¬ pate, there would be no more for each to per-* 9 form than what would he conducive to the health and happiness of each. It is said to have been carefully computed and ascertained that if the manual labor which is now performed by apart, was equally shared by all who are able to share in it , four hours actual labor in each day, is the extent which each indi¬ vidual would be required to perform. And as much bodily exercise as this is really necessary to every man’s health and happiness. There is no one but would be better fitted for study—bet¬ ter fitted for moral and intellectual improve¬ ment—by taking as much exercise as he would find in laboring four hours of every twenty-four, with his hands. And there is little or no doubt that every man is really injured, as a moral, iiv- tellectual and spiritual being, by taking more. He is in a great measure unfitted for the proper development and cultivation of his high¬ er nature. In such a state of societv as has been here •/ briefly suggested, the development and cultiva¬ tion of man’s whole nature, which is the true object of life, might and would be advantageous¬ ly pursued, instead of the grovelling pursuits which now engross the minds and hearts and efforts of men ; and which tend continually to 10 l degrade and debase, instead of elevate and ad¬ vance them. Such a state of society as this, in < t. which men may enjoy each others confidence and sympathy, and mutually aid and encourage each other in every kind of improvement, is what God designs, and all really good men desire to have established. But money , as may easily he shown, is an invention of man which tends di¬ rectly to subvert this benevolent purpose of God, and to prevent the introduction and establishment of that social state which is so desirable and ne¬ cessary to man’s real and everlasting improve- 1 merit. It will probably be said that it is only the * ‘Zone of money,’which is the‘root of all evil.’ But 1 if the love of an institution is fraught with so much wickedness, what must the institution it-" self be? There is no impropriety or sin in our entertaining a regard for what is really good, and profitable for us to have. There is nothing sinful or improper in our desiring a competent supply of our natural and real wants. And if mo¬ ney was a truly moral and righteous means by which to attain this end, there could be no evil in our entertaining a regard for it. But money is not the true and proper means for the attainment of this purpose. It is a partial and exclusive 11 institution. Besides being* a means of acquiring v improper indulgence, it confers undue advan¬ tage and power. The love of money is wrong, because it is the love of an institution which in- variably leads to improper indulgence. It is the love ot indulgence, the love of advantage, the love of power. And an institution which leads to such indulgence, and which confers such ad¬ vantage and such power, is an unrighteous and n wicked institution. There is something mor¬ ally wrong at the foundation and in the very na-* tuie of it. The truth is that it is not, as most persons suppose, a perverted, but a perverting institution ; an engine of oppression, and a curse to the whole human family. If the oppression, injustice and iniquity which is carried on through its instrumentality could be seen and fully understood, all who have any real regard for their fellow creatures would be ready to make some sacrifice to abandon and abolish it. 1. Money is a means by which a large class of men escape from performing any part of the la¬ bor which must necessarily be performed, and so spend their time that is worse than lost to the community to which they belong. It seems to be taken for granted that all who have or can get money, however they may acquire it, so that 12 they do not subject themselves to the penalty of human laws, have a right to live without doing ' x any thing to make themselves useful, and with¬ out performing any part of the toil and labor by 1 which the bread they eat, the clothes they wear, and the various other comforts, conveniences and luxuries in which they abound, are pro¬ duced. Hence, as there must be'so much labor performed, the more there are who get money, and thus escape from performing their part of it, the greater must be the proportion of labor for each of those who do perform it, and conse¬ quently the longer and harder they must work. Thus the institution of money is continually and inevitably tending to make the rich richer, and > the poor poorer. And this is more manifest in all countries as they become older and more densely settled. For those who thus escape i from performing their part of the labor, not only in this way throw a greater burden up¬ on those who do perform it, but by running into various kinds of extravagance and excess, are continually increasing the sum of that bodily toil, which has already become a grievous bur¬ den, instead of being, as it otherwise would be ? a source of satisfaction and a means of improve¬ ment and happiness. * 2. Money makes selfishness and cruelty pass for virtues. Most men are so educated from childhood—by example, if not by precept—that they are naturally led to regard the getting of money as the first great object of life ; and in¬ tellectual and moral improvement, the cultiva¬ tion of the mind and heart, or affections, but secondary considerations ; to be made subser¬ vient to the great object of accumulating wealth. This too, not by production, but by artificial acquisition. And as this cannot be successful¬ ly pursued without disregarding the best inter¬ ests of others—shutting up the bowels of com¬ passion and forbearing to give exercise to the benevolent affections—that selfishness and cruel¬ ty which would otherwise be regarded as among the most odious and inexcusable vices, comes to be looked upon with a degree of complacency and favor. The very men who would otherwise be despised for their selfishness and want of be¬ nevolence and common humanity, are treated with attention and courtesy, because they are acquiring that which gives them importance and power and influence in the world. Thus selfish¬ ness and cruelty are made to pass for virtues, while moral integrity, kindness and love are but lightly esteemed. 2 . 14 3. Money produces and continually increases selfishness. As it is only by being selfish and steeling their hearts against the holy influences of benevolence and charity that men can ad¬ vance their ambitious and exclusive purposes, only by disregarding the real good of their fel¬ low men, and making others’ necessity their op¬ portunity, that they can acquire that passport to favor which is almost universally acknowl¬ edged in the world, they are naturally led to cherish and exercise those selfish feelings by which their hearts are continually more de¬ praved and hardened. Selfishness, thus exer¬ cised towards others, is continually producing selfishness in them, and filling them with jeal¬ ousy and distrust; just as love begets love, overcomes evil, and produces confidence and good will in all towards whom it is exercised. Selfishness is thus promoted, increased and ex¬ tended. And the older a community becomes and the more closely men are crowded togeth¬ er, and their imaginary interests come in con¬ tact and into collision with each other, the more selfish and cruel do they become ; the more re¬ gardless of each others’ good ; the more callous to the wants and sufferings of those around them ; the more ready to take advantage of each f. 15 others’ necessitous circumstances ; until they al¬ most or quite literally destroy one another. 4. Money creates and increases poverty. Those who acquire and possess it feel and real¬ ize a large degree of that most despicable of all poverty—and indeed the only poverty which is really to be despised and regarded as crimi* nal—poverty of soul. There is no possibility of satisfying those whose grand object is the ac¬ quirement of money. The principle upon which they set out in the world is to get all they can, and if possible, to keep all they get. The more they acquire the greater is their desire to , acquire still more. It is through the instrumen¬ tality of money that some are enabled to get possession of such unreasonable portions of what t is produced by the hard labor of others. And as large masses of the things of this world are thus accumulated on the one hand, there must be real poverty and destitution on the other. This is seen and most fully demonstrated in the large towns and cities. Here are found the ex¬ tremes of worldly riches and poverty ; the an¬ tipodes of luxury, extravagance and excess : and real poverty, destitution and want. It follows as a matter of course, if some by any artificial means, are enabled to get into their possession 16 and continually keep so much more than they really need, others must lack and often be desti¬ tute of the necessaries of life. 5. Money promotes idleness, ignorance, deg¬ radation and crime. As so many are enabled through. its instrumentality to escape from manual labor, and labor is thus rendered a ser¬ vile task and a grievous burden, instead of a source of satisfaction and improvement, it be¬ comes the great object and desire of nearly all to escape from it. It is regarded as something which is degrading, and incompatible with the proper enjoyment of life. And perpetual bodily toil is indeed and reality so ; since it unfits man for the proper cultivation and improvement of his higher nature, and makes him a mere ma¬ chine, instead of a moral, intellectual and* spiritual being. Those who are trained to continual bodily toil come to have very little consciousness of the higher and nobler powers and faculties with which their Creator has en¬ dowed them ; and if they can but escape from bodily servitude they care for *little else than the indulgence of their animal desires. The example of those who have money, is very far, in its influence, from tending to im¬ prove those around them. It is, on the contra- 17 ry, more pernicious than that of those who are wallowing in the grossest vices, and clothed in „ the filth and rags which are the usual badges worn by such persons. For these are as beacons of warning to the young and rising generation ; while those who by means of money are enabled to command the attention and services of others, to appear in gay attire and with splendid equip¬ age, and to induge in indolence and every kind of luxury and artificial gratification, lead the young to believe that this is the true way of en¬ joying life ; the only way of finding happiness on earth. And many who cannot participate in the more refined indulgences, seek gratification * in those of a grosser and more immediately de¬ basing character. Money, therefore, has a con¬ stant tendency to promote and perpetuate ig- 1 norance and degradation. For while those who are professedly devoting themselves to the pur¬ suit of moral and intellectual improvement, and who through the instrumentality of an institu¬ tion which confers its favors so partially, are enabled to escape from all manual labor, suffer for the want of that exercise which is necessary to a full and proper development of their phys¬ ical energies, and are thus hindered from making that progress which they otherwise might,, those 2 * 18 who toil so continually as many do to support themselves and others—even though they avoid the grosser excesses into which so many are running—are brutified and degraded by the very excess of toil which they endure. But when we consider the more direct and positive moral evil of which money is the instru¬ ment, nnd the actual commission of crime to which it leads* it is then that we see more clear¬ ly than ever that a regard for it, a desire to ac¬ quire and possess it, is indeed the root of all evil. As it is the means of obtaining every indul¬ gence, so for its sake every indulgence is held up to tempt those w ho have it to part with it, and those who are without it, to resort to any and ev¬ ery means to acquire it. Hence men do not seek to know by what means they may make them¬ selves most useful in the world, or do most for the moral advancement and true interests of their fellow men, but how they may most easily succeed in acquiring money. Many are induced to embark in business, not only of very ques¬ tionable utility, but of the most pernicious ten¬ dency—not caring what injury they may be in¬ flicting upon the souls or bodies of mankind, so that they do not wholly forfeit their favor with the world, and do but succeed in getting money. 19 Others for its sake, lay aside every semblance of regard for men or principle, and sell outright their title to respect, by abandoning themselves to open prostitution ; while some are led still fur¬ ther on to the perpetration of robbery and mur¬ der. Money is thus literally the price of blood, as well as sighs and groans and tears. Every sin¬ gle piece that circulates in the world has caused and been the instrument of crime. If the true amount of crime and wretchedness and woe of which it has been the instrument and cause, could be distinctly marked upon each piece, no man of any moral sensibility would touch it ; but rather pray that it might be buried, or its use abolished. 6. Money is said to be a representative and standard of value. 13 u t it is not so; for there is nothing more fluctuating. And it is continually causing changes in the nominal value of everv thing else.—Raising or depressing the temporal circumstances of men and communities as may best suit the schemes of speculators and money makers. Its pernicious effects maybe seen and illustrated in the case of a man, for instance, who possesses a little farm, with' a comfortable dwelling, &c., where by his industry and econ¬ omy he is enabled to procure a subsistence for 20 himself and family. He probably labors under the disadvantages which are felt in every com¬ munity where inequality exists ; undoubtedly is toiling more and harder than is consistent with the proper cultivation and improvement of his intellectual and moral nature, and is ready to avail himself of any apparent opportunity of bettering his condition. The time has come, we will suppose, when those who manage money affairs find it to their advantage and interest to extend its circulation. Money therefore be¬ comes more plenty, and the nominal value of property is proportionably increased. The man is told that his little farm is worth much more now than it has been at any time before. And why is it worth so much more ? Is it because of any considerable improvement by which he is en¬ abled to procure a subsistence from it so much easier than formerly ? No. It is not because the farm is really any more valuable, but because money—this pretended standard of value—is more plenty and less valuable. The spirit of speculation still increases, and the man, perhaps disposes of his farm for four times the amount he had ever before thought of obtaining for it. Pleased with the prospect of living, like many others, without labor, he now enters into trade 21 and speculation, and thinks that he is really get- ing rich. The family soon begin to find their wants are much increased ; for they now move in altogether a different circle of society from that to which they have formerly been admitted. They must have a larger house, richer furniture, and finer dress. They soon run into all the extrav* agances and excesses which prevail, and by which they are all rendered worse instead of better. A change of times, as it is termed, finds them with their habits of industry broken up, their manner of living much more costly and burdensome, and much less healthy and happy. * They are no longer of the class who by honest industry are helping to produce the necessaries of life ; and money, the artificial means by , which they have now for a time been supplying, not only their real but greatly increased ar^d ra¬ pidly increasing artificial wants, becoming scarce, this standard of value is novz so much more valuable, that property of every kind be¬ comes nominally much less so. And it contin¬ ues to depreciate until those who thought them¬ selves rich, find themselves in reality poorer and in many ways worse off than they ever were be¬ fore. This is no fancy sketch. It is but a faint picture of what is really and frequently occurring. To illustrate the matter still further, we might consider the case of another individual who was situated like the first, but who, perhaps, prefer¬ red not to dispose of his property, though fre¬ quently offered a much larger sum for it than he had before dreamed of its being valued at. By means of the increased, and increasing price of property, he soon comes to be regarded as a wealthy man ; and his sons and his daughters, and perhaps his wife, if not himself, have their heads made giddy by the consideration of their increasing importance. They begin to have anxious desires for many things which they had not thought before of ever having. Their credit has become good for almost any amount ; and the power of fashion and the spirit of the times prove too mighty for the man’s prudence and economy. The credit system is like every other game, when once entered upon, there is no telling where or what will be the end. At least there is very little probability of stopping while the times and chances seem so prosperous. Business of every kind is flourishing ; the pro¬ ducts of the farm sell quick for money ; and money will pay debts and command labor. So that neither the man nor his wife or sons and daughters find it necessary for them to do any 23 thing more than dress, and go to town, and learn the news, the fashions, the various means of self-indulgence, aggrandizement and gratifica¬ tion. But the change of times finds them deeply involved in worldly folly, and embarras¬ sed with every kind of worldly embarrassment. Their habits perverted by indolence ; their minds vitiated by pride and extravagance ; their bodies enervated by want of proper, exercise, and indulgence in every kind of luxury and ex¬ cess ; their hearts corrupted, their moral prin¬ ciples entirely undermined. And as property sinks again to its former nominal value, they are * found to be unable to pay their debts ; the merchant or lawyer finally takes their farm and their dwelling, and leaves them poor indeed. * How can that be a representative and standard of value which is itself so fluctuating, and which causes such fluctuations in every thing else ? A little farm, which will afford subsistence for a family is really as valuable at one time as anoth¬ er, except inasmuch as its value may be in¬ creased by the actual improvement made upon it. What is value, or wealth 1 What consti¬ tutes the wealth of a community ? Not the gorgeous palaces, the gay trappings, and splen¬ did equipage of the would-be great; but the t 24 ability for a right and proper improvement and enjoyment of life. The moral integrity, tem¬ perance and virtue of all who compose the com¬ munity, and the consequent peace, -confidence, and security of the life, liberty and happiness of all. Poverty, in its true sense, is the privation of any thing which is essential to physical, in¬ tellectual or moral improvement. Nothing is truly valuable only in proportion as it conduces to the true comfort, improvement, and happiness of the whole human family. Silver and gold are not in reality so valuable as iron and steel. Individuals, families, and communities can dis¬ pense with the former without any real abridge¬ ment of their comfort and happiness, or any real hindrance to their physical, intellectual, moral or spiritual improvement. And none are ' in reality made any better by money, or the ex¬ clusive advantages which it confers ; while the desire to attain it leads to every kind of evil, and entirely perverts men’s minds and hearts.— It is the representative of selfishness , and is di¬ rectly opposed to God, whose nature is Love. It counteracts all the benevolent purposes of God ; inasmuch as it confers favors partially and arbitrarily, without regard to moral char¬ acter, and destroys that equality, confidence and *■ 1 25 love which a righteous God would have exist x among his intelligent creatures upon earth. It is an unrighteous monopoly ; and is the grand instrument and agent in all monopolies. For it could not be equally diffused without subvert¬ ing the very purpose for which it was instituted. And it enables some to command and receive constant service, who render no service at cdl to others. 7. Money paralyzes genius, and hinders the prog ress of the useful arts. To say nothing of the scientific and literary talent which through its instrumentality, is perverted and prostituted , to base purposes, men of skill and ingenuity in the mechanic arts are hindered from carrying forward their plans and labors for the produc- % tion of new and useful articles of mechanism, because they have to toil continually at some¬ thing else to support themselves and those who live upon their labor. While others are led to exercise their ingenuity and devote their efforts to the production of some new means of grati¬ fication and indulgence for the rich, instead of articles of real utility and improvement for the mass of men ; because the former will enable them to procure money. Though the more of these means of luxurious indulgence they in- 3 t i 26 vent, and the more splendid and costly the articles of this kind which they produce, the more completely are the working class¬ es enslaved. Since every new means of indul¬ gence increases the artificial wants of the community, and increases the labor by which these articles are produced. And if the inventors and venders get rich by the means, the toil to be performed by those who remain to perform it, is still more in¬ creased. 8. The 'power of money is beyond computa¬ tion. It is absolute, supreme, and almost uni¬ versal. It is indeed the god of this world ; and is more mighty than any other power but that of the true and living God, whose antago¬ nist and insidious enemy it is. It reaches the hearts, commands the obedience, and sways the destiny of nearly all. It is the government of every nation or community where it is allowed in any form to exist. It is the real and arbitra¬ ry government of this land of boasted liberty and equality. And when it is considered to what extravagance the American government has reached, the fearful rate at w hich it is still progressing, and the vast amount of toil and ser¬ vitude which is required to support it, how hope- Jess is tlie prospect of those whose hands perform the toil, and upon whom the whole weight of the burden bears! For it all comes directly or in¬ directly upon those who work with their hands, either in the form of taxes, duties, interest, or profits. Though these, for the most part, are levied upon the property, it is the labor of men’s hands that produces the property, and upon those whose hands perform the labor that the whole burden finally falls. ‘ Governments,’ it has with much truth been said, ‘ are little else / than a conspiracy of the richer part to get the la¬ bor of the poor upon their own terms. As by the means of law—which is but the voice of money, or concentrated wealth—the mass of the people are deprived of their right to the soil, and now have their choice between servitude and starva¬ tion. The many being thus disabled from working for themselves, are obliged to sell their labor to such of those in power as are willing to give them employment .’ We talk of the despotism, injustice and oppres¬ sion which exists in other countries, but where is- the boasted liberty and equality of our own ? We talk of the blindness and idolatry of heathen na¬ tions, while our own land is wholly given to the worship of mammon. The god of this world is 28 evidently more regarded and trusted in among us, than the true and living God. An idol is here worshipped, upon whose altar more victims are sacrificed than upon the altars of all other idols together. An idol which, like all other idols, depends for the homage which it receives, upon the blindness and ignorance of mankind, and would soon be dethroned and brought to naught, were men willing to regard and obey the truth, instead of giving heed to vanity and lies. 9. Money is an effectual hindrance to the ad¬ vancement of truth and righteousnes. It can¬ not be otherwise, since in order to accumulate money, it becomes necessary to disregard the principles of truth and righteousness. It tends to obliterate from men’s minds the proper dis¬ tinction between right and wrong; sets up an , entirely false standard of action ; [Hits error for truth and darkness for light. Instead of hold¬ ing out encouragement to speak the truth faith¬ fully and follow it fearlessly, it makes it neces¬ sary for men, in order to secure the favor of the world and prosper in what is regarded as world¬ ly prosperity, to act contrary to their own con¬ victions of what is true and right; insomuch that the majority of men are led to the irrational and preposterous conclusion that it is less expedient for 29 them to follow the truth and practice what they admit to be right ‘ in the abstract,' 1 than to follow a lie, and do that which they admit to be abstractly and morally wrong ! When men have once adopt¬ ed such a course of action as this—even those of them who profess to be the holy teachers of truth and rightousness—it may well be expected, while money is in the way, that they will con¬ nive at injustice, and justify every kind and de¬ gree of oppression. 10. Money is said to be the means of doing good—of carrying forward the great moral en- terprize of the day—relieving the poor—en¬ lightening the ignorant and reclaiming the vicious. But it is through the instrumentality of this very institution that these evils are per¬ petuated and increased. It is causing, increas¬ ing and extending the very maladies which it pretends to cure. As it cannot be acquired or retained without a disregard of the general good, and acting upon the principles of selfishness in¬ stead of benevolence, the ultimate tendency of every community where it exists, so far as the real improvement, physical comfort or moral character of the majority is concerned, must necessarily be downward. How short sighted and willingly blind are those who can persuade 3 * » themselves that contributing a little money to what are termed benevolent purposes, is dis¬ charging their duty to the poor and oppressed, or the openly vicious and grossly depraved. This is far indeed from loving their neighbor ns themselves, or doing by others as they would have others do by them. It is not enough that a scanty pittance is imparted for the mere tem¬ poral relief of these unfortunate fellow creatures. They should be taken by the hand and treated as brethren ; fallen and degraded though they are ; they need still more our sympathy and en¬ couragement. And there is no other way by which we can do any thing towards really re¬ lieving or effectually reclaiming them. We should remember that the same circumstances and influences which have made them what they J are, would probably have moulded our charac¬ ters into the same shape and made the same degraded beings of us, if we had not been in some respects more favored. And hence, our obligation to be doing what we can for the re¬ moval of the causes of moral evil; instead of be¬ ing ready to condemn and despise those who are thus fallen and degraded, while we are lending our influence to sustain and perpetuate the very causes of their degradation. 31 11. Money renders men indifferent to the de¬ graded condition arid circumstances of others, and fosters pride and exclusiveness, as well as excess and extravagance. It naturally leads those who possess it to forget their mutual obliga¬ tion and the dependence of all upon God and each other ; induces them to regard others as peculiarly dependant upon them, and to be care- ' less and indifferent even about the good will and friendship of their fellow men, since they have their best friend in their pockets. And it encour¬ ages extravagance and profligacy and disregard of moral obligation, by the facility with which it enables its possessors to procure what is pro¬ duced by the hard labor of others. All men are under moral obligation to be strictly prudent and economical in each of the various departments of life. But money leads them to be lavish and excessive in the use of whatever can be loaded upon their tables, crowded into their wardrobes, or in any way made to gratify the pride of the eye, the lust of the flesh, and the pride of life ? And many attempt to justify and defend this ex¬ cess and extravagance upon the ground that it furnishes employment for those who live by la¬ bor ! As though those who are thus kept in bondage, servitude and ignorance to gratify the selfishness, and artificial wants of others, ought not to be emancipated and educated ; did not need their time for moral and intellectual improve¬ ment; and are not morally wronged by any course of conduct on the part of others, by which they are continued in ignorance and degradation. 12. But it is said that there would be no in¬ centive to duty, were it not for money ; that there would be no enterprize or improvement of any kind; that some will be indolent and mis¬ erable, and must be made to work from neces¬ sity. The truth is, that those who are of this character are made so by the influence of those who through the instrumentality of money, are living in affluence and excess, and thereby throwing such a burden of toil, upon those who perform the labor, that they are unfitted for any thing better; and if they can escape from such an unreasonable task of bodilv servitude, in their ignorance and moral blindness, they are left to become victims of the grossest vices and grovel in the very mire of sloth and sensuality. Multi¬ tudes are thus degraded and rendered miserable by the very perverted state of society in which they live. The necessity which there is for men to be engaged in some active employment is not such an artificial necessity as is laid upon them by means of any such selfish and partial in¬ stitution as that of money. It is a principle in the very nature and constitution of man, that ‘ he who will not work , neither should he eat And it applies as well to those who have money, as to those who have none. No man can long enjoy life without using his hands and exercising his body. And he who attempts it, not only violates a phys¬ iological law of his nature, and thus ultimately renders himself miserable, but he violates his moral obligation to God and his fellow men. And there is nothing which so invariably and effectually leads to this as the institution of money. It is its natural, legitimate, and enevitar ble effect in every community where it is used. There are various other ways in which money effectually operates to destroy equality, subvert justice, and give one class of men an unrighteous and wicked advantage over others, inevitably making them complete slaves to their fellow men. But the great question is, how can it be dispensed with ? And the answer to this ques¬ tion is so plain and simple that a child might furnish it. Men have only to act upon the prin¬ ciples of benevolence, or brotherly love, and help one another. This is the course which is par¬ tially adopted and to some little extent pursued 34 by the Quakers, or Friends. And therefore there are none really poor to be found among them ; though by continuing the use of money, they are becoming as selfish and corrupt as others. All that is wanting is confidence. And there is no way of rendering men worthy of con¬ fidence but by reposing confidence in them* The present practice of giving and receiving pledges , as all men do when they pass or re¬ ceive money , tends directly and continually to destroy confidence, or exclude it from among men. For it is virtually declaring that they cannot safely place confidence in each other. The selfishness of mankind and the consequent jealousy and distrust which originated and has so long perpetuated the use of money, is totally blinding them to the truth, and to their own true interest. Self-love —a proper regard for ourselves—is altogether different from selfish¬ ness ; which is a perversion of the minds and hearts of men. Self-love is not inconsistent with an equal regard for the good of others. But selfishness leads those who indulge it into the mistaken idea that they can secure their own interest and happiness by pursuing an ex¬ clusive course, without an equal regard for the interest and happiness of others. A course 35 which is destructive of happiness; and which * will inevitably lead to the destruction of all the bonds of society, except prisons and stand¬ ing armies.’ Any system of exchanges which men might be disposed to adopt, even upon worldly principles, would be better—more just and equal—than the money system. As it would then be more readily seen and regarded of im¬ portance that each and every one should be so engaged as to produce something to exchange ; or be rendering himself in some way really use¬ ful to the community. At any rate there could not then be that unrighteous monopoly and speculation which now so extensively prevails. And what though some considerable part of the business and traffic which is carried on in the # world, should come to an end 1 There certainly would be more real improvement made, and much more true happiness enjoyed. We have seen that this business mania, this spirit of traffic and money making, so perverts men’s hearts and turns their heads, that those very times come to be regarded as the best and most prosperous, which are in reality the worst and most disas¬ trous. For when almost the entire population of a country is carried away with the idea of making money and getting rich, nearly every thing else is 36 neglected but mere eating and drinking and toil¬ ing and trafficing. Health and life, virtue and moral integrity, are sacrificed upon the altar of mammon. Physical, or moral and religious im¬ provement, every thing but what will immedi¬ ately subserve the great purpose of money making, must give way and be neglected. While the seeds of moral evil are scattered widely, the weeds of vice growing rankly, the strength of moral principle waning rapidly, and crime and iniquity increasing in proportion. Finally, what though men of the world will - not be persuaded to renounce their course, and abandon an institution which produces such pernicious results 1 Christians are not of the- world. And it is for those ivlio- profess to he Christians , to practice what tliey profess ; and , ♦ thus he in deed and truth a 1 peculiar people ’— * THE LIGHT OF THE WORLD.’ It is fol* them to go forward in every good work, and not sanc¬ tion and still be partakers of the selfish spirit of the world, and lend their influence to uphold an institution which is so effectually blinding the moral vision of men, excluding God from their hearts, exalting gold above moral goodness, and giving it a power over their minds above the power of Truth and Love. They cannot, con- 37 sistently with their profession, aid in sustaining an institution which leads to such evil conse¬ quences, is in its nature so unrighteous, and in its influences upon the physical and moral con¬ dition of mankind, fraught with so much wick¬ edness. No; they cannot thus serve God and mammon. It is only by the hearty adoption and faithful practice of Christian principles, that the human family can ever be delivered from the wretched condition to which the folly of selfishness has reduced them. God is the only Saviour : and God is Love. It is only by the spirit of Love - that mankind can be regenerated and redeemed. No individual can find true happiness for him¬ self, by seeking it for its own sake, or for him- - self alone. It can be found only in the con¬ sciousness of making others happy. No one can secure his own happiness but by acting upon those righteous principles, and pursuing that benevolent course, which will effectually promote and secure the happiness of others. Therefore the Christian Law requires, that each * shall love his neighbor as himself which pre¬ cludes and utterly prohibits the use of a curren¬ cy based upon the exclusive and enslaving prin¬ ciple of selfishness. 4. 38 Faith and Love—which constitute the only true Christian coin—need but to become cur¬ rent among men, and they will be thereby res¬ tored from their present bondage, alienation, distrust, anxiety, and fear: to the enjoyment of that true liberty, confidence and sympathy, unity and peace, which is so much needed and desired. But the base coin which now circu¬ lates in the world—which is the representative of selfishness, and is continually increasing, and extending selfishness, with all its attendant evils; excluding benevolence, destroying sym¬ pathy and confidence, and subverting ( every thing that is good—must be put away, and aban¬ doned, by those who would enter into the king¬ dom of God themselves, or be instrumental in establishing that holy kingdom in the hearts 4 of others. Men may use the world’s currency, buy and sell, and exercise a selfish, hireling spirit, and be tolerable kind of heathen, or modern Jetvs — which is to be anti-Christian —but they cannot be Christians, or followers of Jesus Christ, without renouncing every thing of a Jewish, mercenary, or hireling character: and thus be¬ ing not of the world , even as Jesus was not of the i 39 world. They cannot have any connection with , the present system of worldly business, or use in any way the current coin with which the business of the world is done , without being implicated in the guilt of injustice, oppression, duplicity, and lies.—Inevitably blinded to their own moral con¬ dition ; rendered insensible to their mutual obli¬ gation ; and in a great measure indifferent to the injustice, inequality, oppression, and iniquity with which they are surrounded, and in which they are involved. It is in vain to anticipate the near approach of that happy period, designated by the term ^millenium—when righteousness and peace and love shall universally prevail upon earth—until ’ selfishness is banished from among those who profess to be Christians, and they become Christians indeed. For if all in the world were converted to be just such Christians as most of those who now profess to be so, the millenium would be no nearer than it now is. If they would be Christians in reality, and have it man¬ ifest that they are not of the world, they must distinguish themselves by a renunciation of all the selfish and unrighteous institutions through which so much iniquity, oppression, and injus- 40 tice is now practiced ; and by means of which they are exalting, aggrandizing, and serving themselves, instead of God and their fel¬ low men. They must thus make it manifest that they are desirous, or even willing , that the kingdom of God should come : and justice, be¬ nevolence, liberty, and equality prevail upon earth. It is a question with some, whether a state of social equality is desirable, or would be profitable for mankind. But it is only a ques¬ tion with those who are so blinded by selfishness, and so lost to a sense of truth and righteousness, as to suppose that one part of the human family was designed to be the menials of the other, and to work continually with their hands, while the others work only with their heads. If a state of liberty and equality is desirable and profitable for any, it is desirable and profitable for all. For the human family is but one fami¬ ly, or one body ; and if any member suffers the whole body suffers with it. The slavery, ignor¬ ance, and degradation of any part of mankind, in whatever form it may exist, or by whatever means it is perpetuated, can be no real advan¬ tage to themselves or any portion of their 41 fellow men. If there is to be any difference among mankind, it evidently should not be an arbitrary difference in their social and temporal condition, and opportunity for moral and intel¬ lectual improvement; but that only which may arise from the different degrees of improvement made. In this there may be room for diversity, and infinite progression. If God has given some men talents superior to others, it is not for the exclusive advantage of these, but for the good of the whole. No one is to live to himself alone. And the improvement and happiness of each will ever be increased by voluntarily making his own talents and improvement sub¬ servient to the good of all. The desire of enjoyment is the great stimulus to social intercourse. And men must and will learn that there can be no real and lasting en- * joyment, but in the moral and intellectual im¬ provement of themselves and all around them. When this comes to be pursued as the grand object, to which every thing else is made subser¬ vient, then every thing else will be properly en¬ joyed, and the enjoyment of each and all be in¬ creased by being extended. As the world now goes, there is very little improvement of any 4 * 42 kind made, or true happiness enjoyed. For so far from acting—as men should act in all things—with regard to moral considerations : through the blinding influence of selfishness, they are almost entirely losing sight of moral principle, and seem to have forgotten that they were designed to be moral beings. How vain to expect any real improvement, how utterly hopeless the prospect of enjoying happiness, under such circumstances ! On the other hand, how illimitable the extent of improvement which may be made, how unbounded the happiness which may be enjoyed, when men shall cease from the folly of striving to enrich themselves exclusively, or build up their own self interest without an equal regard to the good of others. In short, when they shall have so far come to a knowledge of the truth, as to know and realize that the true interest and happiness of each in¬ dividual is identified with the interest and hap¬ piness of the whole human family, and the in¬ terest and happiness of the whole human family identified with the interest and happiness of each and every individual. When they shall dwell together as brethren, and each one regard his neighbor as himself. The mass of mankind i 43 have scarcely yet began the work of improve¬ ment—physical, intellectual, moral and spiritual. Few are in any degree aware of the vast field which is open before them for the exercise of their undeveloped powers. Some few in all ages have made comparatively great attainments. —And they have been constrained to acknowl¬ edge that they had ‘ only gathered a few of the pebbles upon the shore of the great ocean of truth.’ But the larger portion of mankind, the great majority, have no conception of their own capacities. The human soul is bound, cramped and crippled, paralyzed and almost destroyed by the influences of selfishness, and the perverted order of things which selfishness has produced. Instead of there being nothing further for men to do, or employ themselves about—as some are ap¬ prehensive will be the case, when such a state of society shall exist as will be produced by the exercise of universal benevolence—mankind will then but just be ready to make a fair begin¬ ning in the great work of improvement. The question resolves itself into this : Can Christian principles really be carried into prac¬ tice ? Or is it desirable, and would it be profit¬ able for all mankind, to have Christian princi- 44 pies established, and fully and universally pre¬ vail 1 All history witnesses that nothing like a free and happy community can exist and act upo’n selfish principles. Unless social equality and the mutual improvement and happiness of all he faithfully sought, anarchy and despotism is the inevitable result. It ever has been and it ever will be the result, in every community which is not based and built and perpetuated upon the holy principles of strict justice, social equality, and universal benevolence. And such a state of society can never he established and enjoyed where so partial, unrighteous and per¬ verting an institution as that of money, in any form, is patronized and sustained, or any other currency or circulating medium required, but that of confidence and love. And now that the world has suffered so long, and is still suffering so much from the blinding and destructive influences of selfishness, those who profess to be Christians —the light of the world—are bound by every consideration which can be binding upon moral beings, to carry out and practice the benevolent principles of the re¬ ligion they profess ; and thus show to the world its beauty,excellence and power; its adaptation / i 45 • to the wants and interest of all, in the promo- v tion of righteousness and peace ; the establish¬ ment of confidence and love ; and in acceler¬ ating and securing the everlasting improvement and happiness of the whole human family. Multitudes are ready to acknowledge the correctness of Christian principles, if they can but be carried into practice, and generally adopted. If so desirable a consummation is ever to be realized—as no sincere believer in Christianity can rationally doubt—somebody must begin, and some sacrifice must be made. And who shall make this beginning and this 4 k sacrifice, but those who profess themselves to be Christians ? Is not the spirit of Christ a spirit 1 ’ of self-sacrifice, and self-denial? Of faith in J God to sustain those who do His will, and of self-denial in freely forsaking all for the estab¬ lishment of His kingdom upon earth ? And what are any of us doing to exercise and mani¬ fest to the world that we have this spirit and this faith ? Mere forms and prof essions are vain, and worse than useless. * If any man have not the spirit of Christ, he is none of his.’ » \ l • " ■ ■ -Jfc. I .. * r 3 0112 043228953 f J