can have no ministration thereof in an Episcopal communion, they must take up with it from such other as they can have." This principle he applies only to the people, but on the same ground he thinks, that the Clergy may in cases of necessity minister "without episcopal powers."
A distinction is drawn between Rome and the Church of England. He argues the impossibility of communicating with Rome, because she imposes a compliance with her corruptions as a condition of partaking in the sound portions of her offices. He remarks that "The necessity of having ministerial offices, as it will excuse the faultiness of meeting with those who are in a schism: so, I conceive, will excuse men too in bearing with these corrupt matters and immoral additions, whilst they can be allowed sufficiently to signifie and express their dissent from them."[1] With respect to public fasts or thanksgivings he says: "It is insincere for those, who abhor that design which they are appointed to carry on, to afford their presence, or meet at them. But I think it is not so with any particular passages and petitions, in the ordinary devotions, at other times."[2]
Another extract will be acceptable, inasmuch as it proves that Kettlewell acted with great moderation, and that his opinions differed from those of Hickes and his friends at a later period. "And thus, I think, it may appear both how careful we ought to be in shunning the communion of Anti-bishops and their schismatical adherents, when we have other opportunities: and how, for the benefit of some ministerial offices, we may be at liberty to take up with them, when we can have the same from none
