Quare fremuerunt
Gentes_? Knights, squires, and followers of the Holy Temple, prepare
to follow the banner of _Beau-seant_!'"--_Ivanhoe_, chap. xliv.

[96] So many good things are washed oat of men's memory by the lapse
of even a quarter of a century that possibly some even of those who
knew all about the "Memorial" in 1852 may be willing to be reminded
what its scope and purpose were.

The petition was addressed to the bishops "in council," and
prayed for the appointment of a commission to report upon the
practicability of making this Church a central bond of union
among the Christian people of America, by providing for as much
freedom in opinion, discipline, and worship as might be held to
be compatible with the essential faith and order of the Gospel.

The desired commission was appointed, Bishops Otey, Doane, A.
Potter, Burgess, and Williams being the members of it. Their
Report, subsequently edited in book form by Bishop Potter, is one
of the most valuable documents of American Church history. The
following extract from Bishop Burgess' portion of the Report will
be read with interest by all who ever learned to revere that
theologian for the largeness of his learning, the calmness of his
judgment, and the goodness of his heart. He has been speaking of
liturgical changes as contemplated and allowed for by the framers
of our ecclesiastical system. Then he says:

"There would seem to be five contingencies in which the changes,
thus made possible and thus permitted, become also wise and salutary.

"The first is simply when it is evident that in any respect the
liturgy or its application may be rendered more perfect. To hazard
for this result the safety or unity of the Church may be inexcusable,
and the utmost certainty may be demanded before a change of
this kind shall be practically ventured. But should it be once
established, beyond the smallest doubt, that any addition or
alteration would increase the excellence or the excellent influence
of the liturgy in any degree sufficient to compensate or more than
compensate for the inconveniences incident to all change, it seems
as difficult to say that it should not be adopted by the Church,
as to excuse any Christian from adding to his virtues or his
usefulness.

"The other 'contingencies' recognized are briefly these:

"(2) When in process of time words or regulations have become
obsolete or unsuitable.

"(3) When civil or social changes require ecclesiastical c