This Letter, after endorsing the expressions of the preceding one, deals
apparently with Capital and Labour. The clergy, if not required to
divide the inheritance among their brethren, or to actually serve
tables, are, taking "Property is theft" as their text, to resolutely and
daily inquire how the dinners of their flock are earned. The gist of the
Letter seems to be that the worker earns and the capitalist steals his
dinner. It is really possible that the clergy do constantly speak the
truth, boldly rebuke vice, and patiently suffer for the truth's sake,
even though they may not subscribe to all the articles of some peculiar
schemes of social science, nor hold some singular doctrines as to
political economy. Doubtless were they to assimilate their conduct to
that of an injudicious district-visitor, they would have to take a new
view of "life and its sacraments," whatever this expression may mean.
It would seem as if the writer had yet to learn that a Christian Church
may exist teaching the most dogmatic definitions of doctrine, binding,
even in this respect, burdens on men's shoulders grievous to be borne,
while its members may be patterns of self-denial in "offices of temporal
ministry to the poor." He does not appear to regard with favour the
"Evangelistic sect of the English Church;" if this is intended for the
"Evangelical" sect, Charles Kingsley could say, in a certain place, of
its founders, "They were inspired by a strange new instinct that God had
bidden them 'to clothe the hungry and feed the naked.'" Yet these men
thought that "justification by faith only" was the Gospel they were "to
carry to mend the world with, forsooth."