Instead, then, of the stagnation, both of industry and of benevolence, which would follow the universal and equable distribution of property, some 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 chiefly for themselves. 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 family and his neighbors 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. In this view of the subject, it is manifest that the unequal distribution of property is no evil. The great difficulty is, that so large a portion of those who hold much capital, instead of using their various advantages for the greatest good of those around them, employ them chiefly for selfish indulgences—thus inflicting as much mischief on themselves as results to others from their culpable neglect. A great portion of the rich seem to be acting on the principle that the more God bestows on them the less are they under obligation to practice any self-denial in fulfilling his benevolent plan of raising our race to intelligence and virtue, and thus to eternal happiness after death. But there are cheering examples of the contrary spirit and prejudice, some of which will be here recorded, to influence and encourage others. A lady of great wealth, high position, and elegant culture, in one of our large cities, hired and furnished a house adjacent to her own, and, securing the aid of another benevolent and cultivated woman, took twelve orphan girls of different ages, and educated them under their joint care. Not only time and money were given, but love and labor, just as if these were their own children; and as fast as one was provided for, another was taken. In another city, a young lady, with property of her own, hired a house, and made it a home for homeless and unprotected women, who paid board when they could earn it, and found a refuge when out of employment.