ship for the people free of immoral prayers, though they cannot prevent immoral practices. The force of state deprivations: the royal supremacy: schism, with other points, are discussed at great length. Respecting the ordination of Anti-bishops, his opinions did not differ materially from Dodwell's: for on quoting St. Cyprian's dictum, that an Anti-bishop was no Bishop, he says: "But however it might be in the opinion of St. Cyprian and the African Church of that age, the Africans carrying the effect of schism farther than others, to the nulling of their baptisms and ordinations: I think this nulling of all ordinations of opposite or Anti-bishops, or making them null in themselves, is no Catholic doctrine, nor did the Church tye itself thereto, or proceed thereby in other ages." After alluding to the Novatian schism, he remarks: "Excepting St. Cyprian, and the Africanes, whom St. Basil notes to have strained the effects of schism too far, and to have outshot the mark in these points; though there were Anti-bishops, the Catholic Church did not look upon them, and the Priests ordained by them as mere laymen, or null their ordinations, baptisms, or other Church ministrations." It was on this ground that Dodwell acted subsequent to the death of Lloyd. Kettlewell admits that the people, though not the Clergy, may resort to the communion of the Anti-bishops, when they cannot communicate with the rightful Bishops. After proposing the question, he replies: "I hope they may, and that the necessity of having public worship and ministerial offices, will excuse the faultiness and obliquity of having it at the hands of one communicating in a schism, or out of the unity of the Church."[1]
- ↑ Works, vol. ii. 621, 622, 635.
