duced to read writings of the kind I have juft mentioned; and I have endeavored to gain an access to their hearts for the folid and fubftantial truths of religion by displaying them in a manner that, if it does not gratify, will, at least, not offend their taste. Readers of every clafs will find in them many remarks drawn from the philofophy of hu man nature, mingled along with the illuftrations of divine truth.

Such philofophical, critical, or historical references as I thought might wear an air of pedantry if introduced into the text I have thrown into notes. To the learned reader, indeed, they are unneceffary, and might have been spared; but, to thofe lefs converfant in books, they may not be unentertaining, nor entirely useless.

The defign of making this publication did not originate with me. Nothing was more remote from my thoughts at the time it was suggested and urged by a valued friend from

his partiality, rather than from his judgment. And ftill, I am far from estimating highly its merit, or being fanguine of its fuccefs. It will at least enable me to judge whether or not any other work of the fame kind is likely to be well received.—That it may be useful to any portion of my readers, and invite to ferious reflection fome who would not have fought it from another book my fervent prayer, and almost my highest

is

hope.

SAMUEL S. SMITH.

DISCOURSE I.

CAUSES OF INFIDELITY.

PSALMS LIII. 1.

The fool hath faid in his heart, there is no God.

N the facred language, the fool and the finner fignify the fame perfon. Impicty* is oppofed to the cleareft principles of reafon, and vice makes the facrifice of the best and highest interests of human nature. Vicious conduct naturally leads to impiety in principle-and, reciprocally, impiety increases the ftrength of every finful propenfity. Irreligious principle, in every degree of it, fprings out of the corruption of the heart. It is the dictate of its finful inclinations, of its guilty wishes, of its criminal paffions,

Impiety is a term that expreffes thofe principles that deny the being, perfections or providence of God, or thofe actions that molt directly violate his authority, and the duty and reverence which we owe to him.

B

which, much more than reafon, contribute to form the moral fyftem and rule of conduct of an unbeliever. Atheism, which is its ultimate grade, will usually be found connected with extreme depravity of manners. Therefore, the facred writer fubjoins to the reflection in the text, corrupt are they, and have done abominable iniquity."

upon

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The progress of infidelity, like that of vice, is gradual. Men at firft entertain doubts concerning those laws, only, of religion which are most directly opposed to their favorite pleasures. By degrees they question every doctrine that imposes any restraint their most indifferent vices. At last, they are emboldened to reject the whole fyftem of revelation. When the authority of revealed religion is thrown off, no limits can be affigned to incredulity and error. Having no ftandard of truth, each man's moral fyftem will be framed agreeably to his inclinations. And these inclinations, according to the common maxims of a vicious philofophy,* will be erected into laws of nature. God, as the moral govern

* See introduction to Rouffeau's Confeffions.

or of the universe, will be excluded from his plan as foon as that doctrine becomes inconvenient; and fate, neceffity, accident, I know not what, will be fubftituted in his room. Atheism is only the last link in that chain of impious conclufions that arife out of the depravity of the heart. And, indeed, between the rejection of revelation, and absolute impiety, there is, in the philofophy of the prefent age, hardly any middle grade. The one and the other reft upon the fame principles, and are equally liable to the fevere cenfure of the facred writer-The fool hath formed the conclufion in his heart. It is the heart that reafons, and folly decides. In treating of the causes of infidelity, which I purpose to do in the present, and in a future discourse I fhall take the fubject in this extent, as questioning generally the truth of religion. It is not my intention to enter into any difcuffion of the evidences of religion either natural or revealed.— Thefe have often been displayed with fuch clearness, and established with fuch force of argument by a multitude of excellent writers, that it cannot be proof, but honesty and candor which men require to make them fincere and humble converts to the crofs of