Dr. Eachard, in his work on The Grounds and Occasions of the Contempt of the Clergy and Religion inquired into, London, 1712, after ably showing up the pedantry of some preachers, next attacks the "indiscreet and horrid Metaphor Mongers." "Another thing that br
1
Dr. Eachard, in his work on The Grounds and Occasions of the Contempt of the Clergy and Religion inquired into, London, 1712, after ably showing up the pedantry of some preachers, next attacks the "indiscreet and horrid Metaphor Mongers." "Another thing that brings great disrespect and mischief upon the clergy … is their packing their sermons so full of similitudes" (p. 41.). Eachard has a museum of curiosities in this line. The Puritan Pulpit, however, far outstrips even the incredible nonsense and irreverence which he adduces. Let any one curious in such matters dip into a collection of Scotch Sermons of the seventeenth century. Sir W. Scott, in some of his works, has endeavoured to give a faint idea of the extraordinary way in which passages of Holy Scripture were applied in the same century. I have a very curious book of soliloquies, which unfortunately wants the title-page. From internal evidence, however, it appeals to have been written in Ireland in the seventeenth century: the writer signs himself "P. P." The editor of this little 12mo., in "An Epistle to the Reader," after reprehending "the wits of our times" for "quibbling and drolling upon the Bible," says immediately after:—"This author's innocent abuse of Scripture is so far from countenancing, that it rather shames and condemns that licentious and abominable practice. Nor can we admit of the most useful allusions without that harmless (nay helpful and advantageous) καταχρησις, or abuse here practised: wherein the words are indeed used to another, but yet to a Holy end and purpose, besides that for which they were at first instituted and intended." The most reverend of our readers must need smile, were I to give a specimen of this "innocent abuse."
While noticing the false wit which passed current in that century, we must not forget that the same age produced a South and a Butler: and that in beauty of simile, few, if any, surpass Bishop Jeremy Taylor.
2
An Analysis of the "divers pamphlets published against the Book of Common Prayer" would make a very curious volume. Take a passage from the Anatomy of the Service Book, for instance: "The cruellest of the American savages, called the Mohaukes, though they fattened their captive Christians to the slaughter, yet they eat them up at once; but the Service-book savages eat the servants of God by piece-meal: keeping them alive (if it may be called a life) ut sentiant se mori, that they may be the more sensible of their dying" (p. 56.). Sir Walter Scott quotes a curious tract in Woodstock, entitled Vindication of the Book of Common Prayer against the Contumelious Slanders of the Fanatic Party terming it "Porridge." The author of this singular and rare tract (says Sir W.) indulges in the allegorical style, till he fairly hunts down the allegory. The learned divine chases his metaphor at a very cold scent, through a pamphlet of his mortal quarto pages.—See a Parallel of the Liturgy with the Mass Book, Breviary, &c., by Robert Baylie. 1661, 4to.
3
[See "N. & Q.," Vol. viii., p. 172.—Ed.]
4
See Grey's Hudibras, Dublin, 1744, vol. ii. p. 248., vol. i. pp. 150, 151., where allusions both to "The Trojan Mare" and tying "the fox tails together" occur. Butler was versed in the controversies of his day, and, moreover, loved to satirise the metaphor mania by his exquisitely comic similes.
5
Let any one interested in the history of Comprehension refer to the proceedings relative to the formation of the "Evangelical Alliance." Jeremy Collier gives a curious parallel:—"Lord Burleigh, upon some complaint against the Liturgy, bade the Dissenters draw up another, and contrive the offices in such a form as might give general satisfaction to their brethren. Upon this overture the first classis struck out their lines, and drew mostly by the portrait of Geneva. This draught was referred to the consideration of a second classis, who made no less than six hundred exceptions to it. The third classis quarrelled with the corrections of the second, and declared for a new model. The fourth refined no less upon the third. The treasurer advised all these reviews, and different committees, on purpose to break their measures and silence their clamours against the Church. However, since they could not come to any agreement in a form for divine service, he had a handsome opportunity for a release: for now they could not decently importune him any farther. To part smoothly with them, he assured their agents that, when they came to any unanimous resolve upon the matter before them, they might expect his friendship, and that he should be ready to bring their scheme to a settlement." Collier's Hist., vol. viii. p. 16. See Cardwell's Hist. of the Conference connected with the Revision of the Book of Common Prayer, London, 1849, 8vo. See also Quarterly Review, vol. 1. pp. 508-561., No. C. Jan. 1834. The present American Prayer Book is formed on the Comprehension scheme. Last year Pickering published a Book of Common Prayer of the Church of England, adapted for General Use in other Protestant Churches, which is well worth referring to.
Those who wished to "comprehend" at the Roman side of the via media were very few. Elizabeth and Laud are the most prominent instances. Charles I., and afterwards the Nonjurors, had schemes of communion with the Greek Church. A History of Comprehension would involve a historical notice of the Thirty-nine Articles, and the plan of Comprehension maintained by some to be the intention of their framers. It should include also distinctive sketches of the classes formerly denominated Church Papists and Church Puritans.
6
I find no mention of Mr. Laurie, or of his "Improvements in Glasgow," in Cleland's Annals of Glasgow, published in 1816, nor is he mentioned in Mr. McCulloch's Literature of Political Economy.
