[Footnote 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) [Greek: katachresis], 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.]
[Footnote 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.]
[Footnote 3: [See "N. & Q.," Vol. viii., p. 172.--ED.]]
[Footnote 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.]
[Footnote 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_.]
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