1 not be unprofperous. We invoke no aid to lead us on our way, but that POWER ALONE, which can ALONE ENLIGHTEN; that POWER! which in every age (but more particularly in fome) has graciously been B pleafed, Par. ERRAT A. 21. line 11, for fort, read lot. 38. line 5, for minutely circumstances, read minutely the circumstances. 46. the quotation from Howell marked thus "to be 47. last line but one, for and, read of 8o. line 18, for to, read in. 82. laft line but one, for text, read test. go. line 8, for mankind, read man. 136. line 5 and 6, for to exert his abilities in, read for the exertion of his abilities. 149. line 5 and 7, for his, read their. 160. near the end of the paragraph, for her, read their. 1 1 СНАР. VIII. A Differtation on the Metempsychosis of the Bramins, or Tranfmigrations of the fallen Angelic Spirits; with a Defence of the original Scriptures of Bramah, and an occafional comparison between them and the Chriftian Doctrines. WI INTRODUCTION. PART I. E have hitherto floated upon the materials which the wreck of Calcutta in the year 1765 afforded us, and now for the first time, launch out into the ocean of hypothefis and fpeculation upon our own bottom. Difficult and hazardous as our courfe is, we will hope our voyage may not be unprofperous. We invoke no aid to lead us on our way, but that POWER ALONE, which can ALONE ENLIGHTEN; that POWER! which in every age (but more particularly in fome) has gracioufy been B pleafed, pleased to convey a divine revelation to the HEART OF MAN. 2. Various foils and climates, as they influence the conftitutions, fo they do in part the difpofitions of mankind; and this it is, that may have made it necessary to dispense different modes of revealing the WILL OF GOD to the different parts of this (and poffibly every other) habitable globe; and as the minds of focieties, and even nations, are fubject, with all things elfe, to revolution and change; it may also have been neceffary to vary the mode of revelation to the fame people, at different periods of time, as the immoral ftate, or imperfections of mankind may have indicated. The history of the world is pregnant with many inftances in fupport of these probable conclufions, befides that of the double revelation to the Hebrews, the Mofaic, and the Chriftian: the minds of men are impreffed by, and open to conviction, and the acceptance of TRUTH, under one peculiar form, which they will reject under another: How deeply then ought we to adore and reverence that fupreme Being, who thus condefcends to model his commands, and inspire his chofen writers, in conformity to the weakness, and failings of his creatures? 3. It 3. It is an allowed truth, that there never was yet any fyftem of theology broached to mankind, whofe firft profeffors and propagators did not announce its defcent from GOD; and GOD forbid, we should doubt of, or impeach the divine origin, of any of them; for fuch eulogium they poffibly all merited in their primitive purity, could they be traced up to that ftate, notwithftanding many learned pens have labored to prove, that fuch a claim was generally a political impofition only; a fuggeftion that we think has not much contributed to the advancement of either the piety, or morals of mankind, and therefore better had it been fuppreffed, and kept from their knowledge, as we hope to make appear presently. Various as we may obferve the religious systems scattered throughout the world, and fingular as our following opinion, and our reafoning thereon may appear to be; we fhall not hefitate to lay it down as a principle, That-howfoever mankind, either of Europe, Afia, Africa or America, may differ in the exterior modes of worship paid to the DEITY, according to their various genius; yet, that there are fome fundamental points of every fyftem, wherein all agree and profefs unanimous faith; as may be gathered, either from their express doctrines, or evidently implied, from their modes, B 2 |