entirely from the Prayer Book, leaving to the minister to explain the mysteries which that creed so summarily disposes of.  When it is considered how many Episcopalians are opposed to its damnatory clauses, and how much more nearly the other creeds resemble that model of simplicity, the Lord’s Prayer, they appear to have exercised a sound discretion in this excision.  Few deep-thinking people, I imagine, can have heard the children of the parish school reading the responses of that creed after the minister, without pain.

Lest the passing opinion of a traveller upon the subject be deemed hasty or irreverent, I beg to quote Bishop Tomline’s opinion.  He says—­“Great objections have been made to the clauses which denounce eternal damnation against those who do not believe the faith as here stated; and it certainly is to be lamented that assertions of so peremptory a nature, unexplained and unqualified, should have been used in any human composition....  Though I firmly believe that the doctrines of this creed are all founded on Scripture, I cannot but conceive it to be both unnecessary and presumptuous to say that, “except every one do keep them whole and undefiled, without doubt he shall perish everlastingly.”  Mr. Wheatley also, when writing on the Creed, says, that the third and fourth verses constitute the creed, and that what follows “requires our assent no more than a sermon does, which is made to prove or illustrate a text.”—­To resume.

They have proper prayers and thanksgivings for individuals who desire their use, instead of, as with us, introducing a few words into the ordinary service.  They have provided a liberal collection of psalms and hymns for singing in church, and no others are allowed to be used.  Each psalm and hymn has the Gloria Patri suited to it marked at the beginning.  The inconvenience of the total want of such a provision in our Church is most palpable.  Not long before I went to America, I was attending a parish church in the country, where a great proportion of the psalms and hymns used were the minister’s own composition, and if I recollect right, the book cost half-a-crown.  I came up to town, and I found my parish church there had a selection under the sanction of the Bishop of London.  Since my return from America, I have gone to the same London church, under the same Bishop, and I have found a totally different book in use.—­The foregoing are the principal alterations in the Sunday services.

The alterations in the other services are chiefly the following:—­In the full Communion Service, the word “condemnation” is substituted for “damnation,” in the notice of intimation.  The whole of the damnatory clause in the exhortation, from the word “unworthily” to “sundry kinds of death,” is expunged.  The first prayer in our Church after the reception, is modified by them into an oblation and invocation, and precedes the reception.  The remainder of the service is nearly the same as our own.