It is not always that men understand the economy of Providence, in that unequal distribution of property, which, even under the most perfect form of government, will always exist. Many, looking at the present state of things, imagine that the rich, if they acted in strict conformity to the law of benevolence, would share all their property with their suffering fellow-men. But such do not take into account, the inspired declaration, that "a man's life consisteth not in the abundance of the things which he possesseth," or, in other words, life is made valuable, not by great possessions, but by such a character as prepares a man to enjoy what he holds. God perceives that human character can be most improved, by that kind of discipline, which exists, when there is something valuable to be gained by industrious efforts. This stimulus to industry could never exist, in a community where all are just alike, as it does in a state of society where every man sees, possessed by others, enjoyments, which he desires, and may secure by effort and industry. So, in a community where all are alike as to property, there would be no chance to gain that noblest of all attainments, a habit of self-denying benevolence, which toils for the good of others, and takes from one's own store, to increase the enjoyments of another. Instead, then, of the stagnation, both of industry and of benevolence, which would follow the universal and equable distribution of property, one class of men, by superior advantages of birth, or intellect, or patronage, come into possession of a great amount of capital. With these means, they are enabled, by study, reading, and travel, to secure expansion of mind, and just views of the relative advantages of moral, intellectual, and physical enjoyments. At the same time, Christianity imposes obligations, corresponding with the increase of advantages and means. The rich are not at liberty to spend their treasures for themselves, alone. Their wealth is given, by God, to be employed for the best good of mankind; and their intellectual advantages are designed, primarily, to enable them to judge correctly, in employing their means most wisely for the general good. Now, suppose a man of wealth inherits ten thousand acres of real estate: it is not his duty to divide it among his poor neighbors and tenants. If he took this course, it is probable, that most of them would spend all in thriftless waste and indolence, or in mere physical enjoyments. Instead, then, of thus putting his capital out of his hands, he is bound to retain, and so to employ, it, as to raise his neighbors and tenants to such a state of virtue and intelligence, that they can secure far more, by their own efforts and industry, than he, by dividing his capital, could bestow upon them.