His Grace has recently been visiting the clergy and churchwardens of his diocese and delivering what are called Charges to them. The third of these was on the momentous subject of Modern Infidelity, which seems to have greatly exercised his mind. This horrid influence is found to be very prevalent, much to the disconcertion of his Grace, who felt constrained to begin his Charge with expressions of despondency, and only recovered his spirits towards the end, where he confidently relies on the gracious promise of Christ never to forsake his darling church. Some of the admissions he makes are worth recording-- "I can," he says, "have no doubt that the aspect of Christian society in the present day is somewhat troubled, that the Church of Christ and the faith of Christ are passing through a great trial in all regions of the civilised world, and not least among ourselves. There are dark clouds on the horizon already breaking, which may speedily burst into a violent storm.... It is well to note in history how these two evils--superstition and infidelity--act and react in strengthening each other. Still, I cannot doubt that the most [? more] formidable of the two for us at present is infidelity.... It is indeed a frightful thought that numbers of our intelligent mechanics seem to be alienated from all religious ordinances, that our Secularist halls are well filled, that there is an active propagandism at work for shaking belief in all creeds." These facts are of course patent, but it is something to get an Archbishop to acknowledge them, His Grace also finds "from above, in the regions of literature and art, efforts to degrade mankind by denying our high original:" the high original being, we presume, a certain simple pair called Adam and Eve, who damned themselves and nearly the whole of their posterity by eating an apple six thousand years ago. The degradation of a denial of this theory is hardly perceptible to untheological eyes. Most candid minds would prefer to believe in Darwin rather than in Moses even if the latter had, which he has not, a single leg to stand on. For the theory of our Simian origin at least involves progression in the past and perhaps salvation in the future of our race, while the "high original" theory involved our retrogression and perdition. His grace wonders how these persons can "confine their hopes and aspirations to a life which is so irresistibly hastening to its speedy conclusion." But surely he is aware that they do so for the very simple reason that they know nothing of any other life to hope about or aspire to. One bird in the hand is worth twenty in the bush when the bush itself remains obstinately invisible, and if properly cooked is worth all the dishes in the world filled only with expectations. His grace likewise refers to the unequal distribution of worldly goods, to the poverty and misery which exist "notwithstanding all attempts to regenerate society by specious schemes of socialistic reorganisation."