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may do so in what form he pleases; but further down it declares that "every denomination of Christians, demeaning themselves peaceably and as good subjects of the commonwealth, shall be equally under the protection of the law." But what about those who are not Christians? In New Hampshire it is exactly the same. It is enacted that "every individual has a natural and unalienable right to worship God according to the dictates of his own conscience and reason." And that "every denomination of Christians, demeaning themselves quietly and as good citizens of the State, shall be equally under the protection of the law." From all which it is, I think, manifest that the men who framed these documents, desirous above all things of cutting themselves and their people loose from every kind of trammel, still felt the necessity of enforcing religion--of making it, to a certain extent, a matter of State duty. In the first constitution of North Carolina it is enjoined "that no person who shall deny the being of God, or the truth of the Protestant religion, shall be capable of holding any office or place of trust or profit." But this was altered in the year 1836, and the words "Christian religion" were substituted for "Protestant religion." In New England the Congregationalists are, I think, the dominant sect. In Massachusetts, and I believe in the other New England States, a man is presumed to be a Congregationalist if he do not declare himself to be anything else; as with us the Church of England counts all who do not specially have themselves counted elsewhere. The Congregationalist, as far as I can learn, is very near to a Presbyterian. In New England I think the Unitarians would rank next in number; but a Unitarian in America is not the same as a Unitarian with us. Here, if I understand the nature of his creed, a Unitarian does not recognize the divinity of our Saviour. In America he does do so, but throws over the doctrine of the Trinity. The Protestant Episcopalians muster strong in all the great cities, and I fancy that they would be regarded as taking the lead of the other religious denominations in New York. Their tendency is to high-church doctrines. I wish they had not found it necessary to alter the forms of our prayer-book in so many little matters, as to which there was no national expediency for such changes. But it was probably thought necessary that a new people should show their independence in all things. The Roman Catholics have a very strong party--as a matter of course--seeing how great has been the emigration from Ireland; but here, as in Ireland--and as indeed is the case all the world over--the Roman Catholics are the hewers of wood and drawers of water. The Germans, who have latterly flocked into the States in such swarms that they have almost Germanized certain States, have, of course, their own churches. In every town there are places of worship for Baptists, Presbyterians, Methodists, Anabaptists, and every denomination of Christianity; and the meeting-houses prepared for these sects are not, as with us, hideous buildings, contrived to inspire disgust by the enormity of their ugliness, nor are they called Salem, Ebenezer, and Sion, nor do the ministers within them look in any way like the Deputy-Shepherd. The churches belonging to those sects are often handsome. This is especially the case in New York, and the pastors are not unfrequently among the best educated and most agreeable men whom the traveler will meet. They are for the most part well paid, and are enabled by their outward position to hold that place in the world's ranks which should always belong to a clergyman. I have not been able to obtain information from which I can state with anything like correctness what may be the average income of ministers of the Gospel in the Northern States; but that it is much higher than the average income of our parish clergymen, admits, I think, of no doubt. The stipends of clergymen in the American towns are higher than those paid in the country. The opposite to this, I think, as a rule,