Wealth is not a crime any more than health or bodily or intellectual strength. The weak might denounce the strong, the sickly might envy the healthy, just as the poor may denounce or envy the rich. A man is not necessarily a criminal because he is wealthy. He is to be judged, not by his wealth, but by the way he uses his wealth. The strong man can use his strength, not only for the benefit of himself, but for the good of others. So a man of intelligence can be a benefactor of the human race. Intelligence is often used to entrap the simple and to prey upon the unthinking, but we do not wish to do away with intelligence. So strength is often used to tyrannize over the weak, and in the same way wealth may be used to the injury of mankind. To sell all that you have and give to the poor is not a panacea for poverty. The man of wealth should help the poor man to help himself. Men cannot receive without giving some consideration, and if they have not labor or property to give, they give their manhood, their self-respect. Besides, if all should obey this injunction, "Sell what thou hast and give to the poor," who would buy? We know that thousands and millions of rich men lack generosity and have but little feeling for their fellows. The fault is not in the money, not in the wealth, but in the individuals. They would be just as bad were they poor. The only difference is that they would have less power. The good man should regard wealth as an instrumentality, as an opportunity, and he should endeavor to benefit his fellow-men, not by making them the recipients of his charity, but by assisting them to assist themselves. The desire to clothe and feed, to educate and protect, wives and children, is the principal reason for making money--one of the great springs of industry, prudence, and economy. Those who labor have a right to live. They have a right to what they earn. He who works has a right to home and fireside and to the comforts of life. Those who waste the spring, the summer, and the autumn of their lives must bear the winter when it comes. Many of our institutions are absurdly unjust. Giving the land to the few, making tenants of the many, is the worst possible form of socialism--of paternal government. In most of the nations of our day the idlers and non-producers are either beggars or aristocrats, paupers or princes, and the great middle laboring class support them both. Rags and robes have a liking for each other. Beggars and kings are in accord; they are all parasites, living on the same blood, stealing the same labor--one by beggary, the other by force. And yet in all this there can be found no reason for denouncing the man who has accumulated. One who wishes to tear down his bams and build greater has laid aside something to keep the wolf of want from the door of home when he is dead.