Add to this the fact that the "pains and penalties" attached to all change in theological opinions have very little reach among the laity. Any layman, if he adopts new views, can quietly withdraw from one religious communion and join another more congenial, or remain unconnected with any, while no man can call him to an account. But men connected with parishes, colleges, and all educational institutions, are subject to the supervision of councils, presbyteries, synods, and many other organs of surveillance, making it indispensable that all changes should be known to the public. Thus profession, reputation, and daily bread become more or less involved.
And here it is but justice to express the author's convictions, which an extensive acquaintance with the clergy of various sects has induced, that there is not another body of men, of equal number and education, who are so free from personal considerations of this kind in forming and maintaining opinions.
The entrance on the clerical profession in this country involves the sacrifice of all hope of wealth and its advantages, and includes often poverty and a painful dependence on the vacillating favor of parishes; so that, to a man of talents and worldly ambition, the command to enter this profession is very nearly equivalent to that of the Great Master's, "Sell all that thou hast and give to the poor, and come and follow me."
But while allowing that, as a class, this profession is, most of all, free from biasing influences of the kind indicated, it can not but be allowed that they are subject to like temptations as other men, and that these considerations must have more influence with them than with the laity, who are exposed to little or nothing of this kind.
To this, add the fact that men in other professions are far more habituated to look at all questions in a practical relation, and to use the principles of common sense more than the principles of a system.
The writer has had frequent occasion to notice how the well-trained reasoners of other professions throw aside the theories and systems of theology, and settle down on the great practical truths of Christianity.
It has sometimes been a matter of wonder to perceive how little attention is often given by some of the most gifted and well-trained laity, even those that are devoutly religious, to questions deemed of paramount and absorbing interest by the clergy.
In presenting this work to public attention, the author is not animated with the expectation of any immediate or very striking results.
Long-established and time-honored opinions, especially when they are entwined with the sacred hopes and interests of religion, are changed only by slow and gradual transitions, and these, often, almost imperceptible.
It is the hope of the author to do something to promote at least a renewed discussion of these subjects, under more favorable auspices than have heretofore existed.