sufficient reason for not alluding to its adoption in the public services, namely, that to do so would deprive the objectors of the character of Churchmen. Yet, from the tone adopted by many persons, it is evident that they rather sympathize with the Puritans, than with the Church, in this matter. To argue that the surplice, the vestment appointed by the Church for her most solemn ministrations, is the badge of a party, indicates the most lamentable ignorance, or the greatest obstinacy: for the allegation is nothing less than a charge against the Church herself. The question, therefore, is not whether the surplice be the badge of a party, but whether a Clergyman, who uses it in the pulpit, as well as in the desk, violates the laws and injunctions of the Church.[1]
That the Public Services cannot be celebrated except in the surplice, is admitted: but the Church neither prescribes nor sanctions the use of the gown in any part of her ministrations: and the only authority that can be pleaded in its favour is that of custom. If then the use of the gown be not enjoined by the Church in any way whatever, it would follow, if the surplice must not be used, that any vestment might be adopted. As the gown is nowhere prescribed, while the surplice is enjoined in all public ministrations, the objectors to the use of the latter in the pulpit must either resort to the plea of custom, or admit that the Church intended to leave the dress of the preacher indifferent, though in all her services a particular vestment is expressly enjoined. But if the matter be left to the preacher's choice, he is
- ↑ In the diocese of Durham the surplice was constantly used by every preacher in the pulpit in 1753, when Archdeacon Sharp published his Charges. Sharp on the Rubric, p. 246.
