since many persons, who deny the Bishop's authority to revive, imagine that he is able, by merely issuing his command, to prevent the Clergy from reviving a neglected practice: and from not attending to this distinction, no small degree of confusion has arisen.
The questions, however, respecting which a division of opinion now especially exists, relate to the Use of the Surplice in the Pulpit, the Prayer for the Church Militant, and the Offertory when there is no Communion. In discussing these points, I shall confine myself strictly to the intentions of the Church, and to the meaning of the Rubrics, without reference to the question of the expediency of their revival. In my opinion the law of the Church is clear and express in each particular.
Undoubtedly it is a matter of indifference in itself whether the surplice or the gown be worn in the pulpit; and it is clear, that if the surplice is Popish in one part of our public services, it must be equally so in all: and in that case the Church of England is so committed, that nothing but the rejection of the vestment by Convocation can rescue her from the charge of favouring Popery. This consequence is inevitable, on the principle of those who pretend that the use of a particular vestment in a particular place—a vestment too used on all other occasions—indicates a tendency towards Rome. Yet this unreasonable sentiment has been very gravely put forth, though by persons little competent to give an opinion on such a subject. By the Puritans the surplice was branded as Popish, in the desk as well as in the pulpit: and there was a consistency, at all events, in their course, for they wished to abolish its use altogether. In the present day, however, there is no controversy respecting its use, except in the pulpit: but there is a
