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." LETTER XI This concluding Letter calls but for slight remark,--of many portions we feel _O si sic omnia_! That there is much sorrowful truth underlying the unmeasured denunciations which have gone before few will care to deny. Few there are who will not pray to be kept from the evils which the writer discerns, and against which he inveighs. Such will be the first to regret that the Letters, as they read them, seem to fall short of the fulness of the Catholic Faith. "The holy teachers of all nations:" was our blessed Lord but one of them? There is nothing in the Letters to show that "the full force and meaning" of Gospel teaching is concerned with anything beyond wealth, and comfort, and national prosperity, and domestic peace. Preaching the acceptable year of the Lord is something more surely than an invective against usury.