These theories, then, are to be examined and tested by the laity as much as by theologians, and especially are they to be examined and decided on by woman, as the heaven-appointed educator of infancy and childhood.
In this examination, these theories are to be tested, not by the decisions of ecclesiastical bodies, nor by the writings of theologians, but by those principles of reason and common sense, and those laws of language, which guide mankind in all other practical and personal duties. In order to this, these principles must be evolved and stated in simple and popular form, for particular application on these questions; for no man or woman can decide whether a thing agrees with, or is contrary to the moral sense, or to the principles of reason and common sense, till they clearly perceive what those principles are, and have learned to apply them appropriately.
The leading object of this volume is, then, to present these principles in a popular form, and to make it apparent that they can be practically employed by the laity in deciding what is truth, both as to the claims of the Bible as containing authoritative revelations from the Creator, and also as to the true interpretation of it.
In asking the attention of the laity, including her own sex, to the discussion of topics which have heretofore been deemed the most difficult, recondite, and profound, it is with the full conviction that most of the difficulties that heretofore have opposed such investigations have belonged, not to the topics themselves, but to the methods of discussion.
It is believed that, though this small volume embraces most of those points in metaphysics which have been considered the most difficult, there is not a page that can not be perfectly comprehended by any man or woman of only an ordinarily good education, and with less intellectual effort than is demanded of little girls in acquiring an ability to parse the English language.
It is true that close thought and attention are requisite for a full appreciation of all in this volume; but not more of these are required than the dignity and importance of the great topics involved properly demand.
In attempting what is here proposed, it can be seen that there are great difficulties to be met. As a general fact, these subjects have not been presented in popular forms, but have been confined to works of metaphysics and theology, and there enveloped in scientific techniques and formulas not interesting or intelligible to the common mind. For this reason, it has been suggested that, before presenting the abstract portion, a practical illustration of the subject, embodied in the history of the opinions of the author, as they have been formed or modified by these principles, would have far more effect on the class of readers for whom the work is written than the bare statement of principles and argument, while it would certainly be more likely to be read.
It has been still farther urged that, in attempting to controvert long-established theories, embodied as a part of religious truth in the popular mind, there will be an opposition of feeling to be overcome, which needs a counterbalancing appeal to the feelings such as an individual history can best offer.
As to the propriety of such a measure, it is now so common to offer autobiographies, and histories of life and opinions by living authors, that this will be no innovation on the customs of the literary world.
To this, a more weighty consideration should be added, and that is, that all questions of propriety and of duty are regulated by circumstances of risk and danger. A woman, suddenly roused from sleep to save her children from the flames, has a very different rule of propriety in appearing before the public from that demanded on ordinary occasions. In this view, a believer in the risks of the eternal loss of the soul must withhold nothing, however sacred and cherished, if there is the shadow of a probability that it will avail aught in aiding, it may be, but one struggling, darkened mind in the death-agony of the soul.