breaking religion to preserve religion,’ were things he would never in the smallest degree condescend to.  In no case would he allow that a jocose or conventional departure from accuracy was justifiable, and even if a nonjuring friend, under the displeasure, as might often be, of Government, assumed a disguise, he was uneasy and annoyed, and declined to call him by his fictitious name.[22] Happily, perhaps, for his peace of mind, his steady purpose ’to follow truth wherever he might find it,’[23] without respect of persons or fear of consequences, though it led to a sacrifice, contentedly, and even joyfully borne, of worldly means, led him no tittle astray from the ancient paths of orthodoxy.  Like most High Churchmen of his day, he held most exaggerated views as to the duty of passive obedience, a doctrine which he held to be vitally connected with the whole spirit of Christian religion.  He sorely lamented ‘the great and grievous breach’ caused by the nonjuring separation,[24] and earnestly trusted that a time of healing and reunion might speedily arrive; and though he adhered staunchly to the communion of the deprived bishops, whom he held to be the only rightful fathers of the Church, and believed that there alone he could find ’orthodox and holy ministrations,’[25] he never for an instant supposed that he separated himself thereby from the Church of England, in which, he said in his dying declaration, ’as he had lived and ministered, so he still continued firm in its faith, worship, and communion.’[26] Such was Kettlewell, a thorough type of the very best of the Nonjurors, a man so kindly and large-hearted in many ways, and so open to conviction, that the term bigoted would be harshly applied to him, but whose ideas ran strongly and deeply in a narrow channel.  He lived a life unspotted from the world; nor was there any purer and more fervent spirit in the list of those whose active services were lost to the Church of England by the new oath of allegiance.

Henry Dodwell was another of Robert Nelson’s most esteemed friends.  After the loss of his Camdenian Professorship of History, he lived among his nonjuring acquaintances at Shottisbrooke, immersed in abstruse studies.  His profound learning—­for he was acknowledged to be one of the most learned men in Europe[27]—­especially his thorough familiarity with all precedents drawn from patristic antiquity, made him a great authority in the perplexities which from time to time divided the Nonjurors.  It was mainly to him that Nelson owed his return to the established Communion.  Dodwell had been very ardent against the oaths; when he conceived the possibility of Ken’s accepting them, he had written him a long letter of anxious remonstrance; he had written another letter of indignant concern to Sherlock, on news of his intended compliance.[28] But his special standing point was based upon the argument that it was schism of the worst order to side with bishops who had been intruded by mere lay authority into sees which had other rightful occupiers.  When, therefore, this hindrance no longer existed, he was of opinion that political differences, however great, should be no bar to Church Communion, and that the State prayers were no insurmountable difficulty.  Nelson gladly agreed, and the bells of Shottisbrooke rang merrily when he and Dodwell, and the other Nonjurors resident in that place, returned to the parish church.[29]