Catechisms be required as a term of communion, I should be inclined to question the authority of such a requisition, and should ask where was the Christian religion, before the Assembly of Divines at Westminster had an existence? If it be answered, In the Bible, I would ask, Why may not I go to the Bible to learn the doctrines of Christianity as well as the Assembly of Divines? If it should be said, You must believe the doctrines of Christianity as explained and held forth by the Assembly of Divines, I should beg leave to tell them a story, which I remember to have seen quoted on such an occasion. "A man came to another to buy a bushel of corn. The seller calls his servant, 'Here, Tom, measure a bushel of corn to this gentleman; but take notice there are two half-bushels in the store, an old and a new one, and do you measure the corn by both, and be sure to make such measure in the old one as will exactly fill the new one.' 'What is that for?' said Tom. 'Why, that you may be sure to do right.' . < Why, master, is the new half-bushel just as big as the old one?' c Yes, I believe so.9 6 Then why need I measure the corn in both? Do you, master, sell your corn by faith or by measure?' This answer so disconcerted the master that he could only bid Tom go along and do as he was ordered. He went out muttering, c My master is as cunning as a serpent about every thing except halfbushels/" But, to be serious, my friend, I would beg leave to put a case. Suppose at the time of the institution of the Royal Society, which I think was in Charles II.'s reign, there had been a scheme of Philosophy drawn from Aristotle, Descartes, Rohault, or some other writers that were then in vogue, containing what the Society thought the true systems of nature, and it had been made a standing order that no man should be admitted a member, but those that would subscribe it, or declare their assent to it. How would such a term of admission consist with the design of such a society which is to enquire into, and make discoveries in, natural philosophy? Would it not be a bar to enquiries? How could our modern improvements be reconciled to those old defective and exploded principles? To apply this remark. The book of Nature and the book of Scripture, being works of the same Author, are open to the inspection of all men, and our business is to search them, and learn what we can of them. If it is the business of a philosopher freely to enquire into the works of the Creator, it is equally that of the divine freely to enquire into the word of God. Both may meet with difficulties which cannot be solved to every one's satisfaction, or some may think they are to be solved one way, and some another; and all this may consist with charity, which is of tenfold more importance than uniformity. But creeds, either in philosophy or divinity, should never be imposed, because they tend to fetter the mind and stop its genuine excursions into the field of truth. For this reason I have long since utterly discarded all confessions or standards of human authority. I never subscribed but one, and that was of my own drawing, and I subscribed it in no other view than as exhibiting my then present thoughts on some of the points in divinity; but I have since enquired farther, and now could not subscribe the whole even of that. I am ready at any time, when decently requested, to declare what / have learned from the oracles of God; and this is all that ought ever to be expected from any Christian minister. As to forms of Church government, I never owned any but the New Testament, in which there are some directions given, but much is left to the prudence and discretion of ministers and churches; and, as to the things that are not expressly commanded, there must be a diversity of opinion; so that, perhaps, experience may be the best guide; and we may say, as Pope does about forms of government, "That which is best administered is best." Thus, my dear sir, I have given you such a sketch of my sentiments as that you may see T love to breathe a free air, which, thank Heaven, is my lot. Though in many respects my situation is not as I could wish, yet I live in # neighbourhood of ministers, who, though they do not entirely agree in speculative points, maintain a brotherly connexion, and live without any jar among ourselves, which is so far happy. I admire the sentiments of good father Robinson, a part 'vf whose farewell sermon to the N.E. planters I have quoted in the third chapter of my History, and lay great stress on the reflexion which I have subjoined to it. The consequence of such views is that I desire to hold communion with good people of every Christian denomination, let their opinions on speculative points or ritual institutions be ever so different from my own. For this, I suppose, some gentlemen stigmatize me with the name of a "Latitudinarian;" but, if I err, I had rather err on the side of Catholicism than of bigotry. I have almost got to the end of my paper without saying one-half of what I intended, and you will certainly be tired of reading such long letters as I persecute you with. However, as the good apostle Paul once said on another occasion, "bear with me a little in my folly ;" and, if you will let me have my own way, I will, another time, consult your ease, and be shorter.

What you said about being "an honorary member" was perfectly unexceptionable. I forget what I said, but suppose it was in some awkward strain of modesty, not worth regarding.

I see you have got my observations on the Aurora Borealis put into a list of the communications to the Society, and in the same list I observe a letter from General Sullivan (by the way, I had the honour of his being one of my auditory to-day, when I preached an Easter sermon), wherein he gives an account of the talc lately discovered in this State. I wish, if it be not too much trouble, you would procure me a copy of this letter. Pray is he a member? As to the natural history of New Hampshire, I have at present some sketches which, with the help of what I expect to get, partly by corresponding with gentlemen in different parts of the country, and partly by my own observations, if I should get opportunity for a circuitous journey, will make a pretty long chapter for a close to my second volume; but I have at present nothing of the kind so perfect as to be worth communicating. However, I will think of what you propose. I have made a rough sketch of two chapters in continuation of the History, viz., from 1715 to 1725; and find that I can go on with more celerity than in my first volume, for the same reason that a man who has built one house knows better how to go about a second.

I shall be much obliged to Mr. Aitken for Blair's Lectures; but I am sorry the publication of my book is so long delayed by it, because many of the subscribers are' wondering why it does not come out. I hope you will be able to get some of them to Boston by Election. Your care in the correction and supervision of the MS. is peculiarly obliging. I would have you exercise "the critical reviewer" without restraint, but not to multiply marginal notes. As to Burdet, I believe he was a great rogue, and have no objection to the confirmation of it from Province of Maine records. If you have got his Christian name in any of the MSS., please to insert it in my work at the first place where he is mentioned, but not with the addition of Mr., which I choose always to omit, even to better men than he.

As to the Shakers, there are a few of them at Barrington, about 6 or 7 miles from here, and another parcel at a place called Loudon, which is near the confluence of the Pemigewasset aijd Winnipiseoge Rivers, and some at Massabesick, in the county of York, about 30 miles E. from us. They have strange postures and actions; the common opinion is that they are under the. power of witchcraft. This is the usual way (among ignorant people) of solving every uncommon appearance. If you recollect the account of Ludowick Muggleton, in the last century, and of the French prophets in Queen Anne's time, you will have a pretty just idea of them. They have one very strange fancy; viz., that they are judges of the world, and that the dead are daily rising, and coming before them to be judged. They say they have had George Fox and George Whitefield before them, and that they are both absolved from their errors, and are now at rest. I am entirely of your opinion, that, if they are let alone, they will die of themselves; but it is curious to observe the succession of epidemic disorders (if I may so call them) in the religious world. There have been four since my remembrance; viz., the New Light, Sandemanian, Baptist, and Shaker. What will come next, time inust determine.

Your account of the ice in the Schuylkill reminds me of a similar effect which attended the breaking up of our river in January, 1770.

No part of your letter, though I mention it last, gives me or Mrs. B. more pleasure than where you mention my son. I think he is happy in having so good a master and so worthy a friend. May his profiting be in proportion to his advantages, and his industry equal to the pains that are, and will be, taken with him.

Pray how is Mr. Aitken's name commonly pronounced? Is it Atken or Aikin; or are none of the letters quiescent?

Sir William Hamilton's letters from Naples always gave me high entertainment: this about the earthquakes in Calabria is peculiarly interesting. Three parts of it are come to hand: I hope you will send me the rest; and, if it be not too much trouble, I should be glad to have the Packet of Feb. 28th, which contains a part that I have not seen. Those which I have are of Feb. 21, March 6, and March 13.