NOTE F. P. 282.
"Such also was to be the state of the Christian Church after our Lord's ascension."--And therefore, as I think, St. Peter applies to the Christians of Asia Minor the very terms applied to the Jews living in Assyria or in Egypt; he addresses them as [Greek: parepidaemois diasporas], (1 Peter i. 1,) that is, as strangers and sojourners, scattered up and down in a country that was not properly their own, and living in a sort of banishment from their true home. That the words are not addressed to Jewish Christians, and therefore are not to be understood in their simple historical sense, seems evident from the second chapter of the Epistle, verses 9, 10, and iv. 2,3.
NOTE G. P. 315.
"Not only an outward miracle, but the changed circumstances of the times may speak God's will no less clearly than a miracle," &c.--What I have here said does not at all go beyond what has been said on the same subject by Hooker: "Laws, though both ordained of God himself, and the end for which they were ordained continuing, may, notwithstanding, cease, if by alteration of persons or times they be found insufficient to attain unto that end. In which respect why may we not presume that God doth even call for such change or alteration as the very condition of things themselves doth make necessary?... In this case, therefore, men do not presume to change God's ordinance, but they yield thereunto, requiring itself to be changed."--Ecclesiastical Polity, b. iii. § 10.
NOTE H. P. 320.
"Nor is it less strange that any should ever have been afraid of their understandings, and should have sought goodness through prejudice, and blindness, and folly."--For some time past the words "Rationalism" and "Rationalistic" have been freely used as terms of reproach by writers on religious subjects; the 73d No. of the "Tracts for the Times" is entitled, "On the introduction of Rationalistic Principles into Religion," and a whole chapter in Mr. Gladstone's late work on Church Principles is headed "Rationalism." Yet we still want a clear definition of the thing signified by this name. The Tract for the Times says, "To rationalize, is to ask for reasons out of place; to ask improperly how we are to account for certain things; to be unwilling to believe them unless they can be accounted for, i.e. referred to something else as a cause, to some existing system, as harmonizing with them, or taking them up into itself.... It is characterised by two peculiarities;--its love of systematizing, and its basing its system upon personal experience, on the evidence of sense."--P. 2. Mr. Gladstone says more generally, "Rationalism is commonly, at least in this country, taken to be the reduction of Christian doctrine to the standard and measure of the human understanding."--P. 37. But neither of these definitions will include all the arguments and statements which have been called by various writers "rationalistic;" and while the terms used are thus vague, they are often applied very indiscriminately, and the tendency of this use of them is to depreciate the exercise of the intellectual faculties generally. The subject seems to deserve fuller consideration than it has yet received; there is a real evil which the term Rationalism is meant to denounce; but it has not been clearly apprehended, and what is good has sometimes been confounded with it, and denounced under the same name.
I cannot pretend to discuss the subject fully in a mere note, even if I were otherwise competent to do it. But one or two points may be noticed, as likely to assist the inquiry, wherever it is worthily entered on.