it must cause death, the friends who brought him do not, I presume, act so foolishly as to count over to the surgeon all his sound limbs, and, drawing his attention to them, make answer to him, "Can it be that all these sound limbs are of no avail to save his life, and that one wounded limb is enough to cause his death?" They certainly do not say this, but they entrust him to the surgeon to be cured. Nor, again, because they so entrust him, do they ask the surgeon to cure the limbs that are sound as well; but they desire him to apply drugs with all care to the one part from which death is threatening the other sound parts too, with the certainty that it must come, unless the wound be healed. What will it then profit a man that he has sound faith, or perhaps only soundness in the sacrament of faith, when the soundness of his charity is done away with by the fatal wound of schism, so that by the overthrow of it the other points, which were in themselves sound, are brought into the infection of death? To prevent which, the mercy of God, through the unity of His holy Church, does not cease striving that they may come and be healed by the medicine of reconciliation, through the bond of peace. And let them not think that they are sound because we admit that they have something sound in them; nor let them think, on the other hand, that what is sound must needs be healed, because we show that in some parts there is a wound. So that in the soundness of the sacrament, because they are not against us, they are for us; but in the wound of schism, because they gather not with Christ, they scatter abroad. Let them not be exalted by what they have. Why do they pass the eyes of pride over those parts only which are sound? Let them condescend also to look humbly on their wound, and give heed not only to what they have, but also to what is wanting in them.
Chap. IX. – 12. Let them see how many things, and what important things, are of no avail, if a certain single thing be wanting, and let them see what that one thing is. And herein let them hear not my words, but those of the apostle: "Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing."22 What does it profit them, therefore, if they have both the voice of angels in the sacred mysteries, and the gift of prophecy, as had Caiaphas23 and Saul,24 that so they may be found prophesying, of whom Holy Scripture testifies that they were worthy of condemnation? If they not only know, but even possess the sacraments, as Simon Magus did;25 if they have faith, as the devils confessed Christ (for we must not suppose that they did not believe when they said, "What have we to do with Thee? I know Thee who Thou art, the Holy One of God"26); if they distribute of themselves their own substance to the poor, as many do, not only in the Catholic Church, but in the different heretical bodies; if, under the pressure of any persecution, they give their bodies with us to be burned for the faith which they like us confess: yet because they do all these things apart from the Church, not "forbearing one another in love," nor "endeavouring to keep the unity of the spirit in the bond of peace,"27 insomuch as they have not charity, they cannot attain to eternal salvation, even with all those good things which profit them not.
Chap. X. – 13. But they think within themselves that they show very great subtlety in asking whether the baptism of Christ in the party of Donatus makes men sons or not; so that, if we allow that it does make them sons, they may assert that theirs is the Church, the mother which could give birth to sons in the baptism of Christ; and since the Church must be one, they may allege that ours is no Church. But if we say that it does not make them sons, "Why then," say they, "do you not cause those who pass from us to you to be born again in baptism, after they have been baptized with us, if they are not thereby born as yet?"
14. Just as though their party gained the power of generation in virtue of what constitutes its division, and not from what causes its union with the Church. For it is severed from the bond of peace and charity, but it is joined in one baptism. And so there is one Church which alone is called Catholic; and whenever it has anything of its own in these communions of different bodies which are separate from itself, it is most certainly in virtue of this which is its own in each of them that it, not they, has the power of generation. For neither is it their separation that generates, but what they have retained of the essence of the Church; and if they were to go on to abandon this, they would lose the power of generation. The generation, then, in each case proceeds from the Church, whose sacraments are retained, from which any such birth can alone in any case proceed, – although not all who receive its birth belong to its unity, which shall save those who persevere even to the end. Nor is it those only that do not belong to it who are openly guilty of the manifest sacrilege of schism, but also those who, being outwardly joined to its unity, are yet separated by a life of sin. For the Church had herself given birth to Simon Magus through the sacrament of baptism; and yet it was declared to him that he had no part in the inheritance of Christ.28 Did he lack anything in respect of baptism, of the gospel, of the sacraments? But in that he wanted charity, he was born in vain; and perhaps it had been well for him that he had never been born at all. Was anything wanting to their birth to whom the apostle says, "I have fed you with milk, and not with meat, even as babes in Christ?" Yet he recalls them from the sacrilege of schism, into which they were rushing, because they were carnal: "I have fed you," he says, "with milk, and not with meat: for hitherto ye were not able to bear it, neither yet are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?"29 For of these he says above: "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chlöe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul, and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?"30 These, therefore, if they continued in the same perverse obstinacy, were doubtless indeed born, but yet would not belong by the bond of peace and unity to the very Church in respect of which they were born. Therefore she herself bears them in her own womb, and in the womb of her handmaids, by virtue of the same sacraments, as though by virtue of the seed of her husband. For it is not without meaning that the apostle says that all these things were done by way of figure.31 But those who are too proud, and are not joined to their lawful mother, are like Ishmael, of whom it is said, "Cast out this bond-woman and her son: for the son of the bond-woman shall not be heir with my son, even with Isaac."32 But those who peacefully love the lawful wife of their father, whose sons they are by lawful descent, are like the sons of Jacob, born indeed of handmaids, but yet receiving the same inheritance.33 But those who are born within the family, of the womb of the mother herself, and then neglect what they have received, are like Isaac's son Esau, who was rejected, God Himself bearing witness to it, and saying, "I loved Jacob, and I hated Esau;"34 and that though they were twin-brethren, the offspring of the same womb.
Chap. XI. – 15. They ask also, "Whether sins are remitted in baptism in the party of Donatus: " so that, if we say that they are remitted, they may answer, then the Holy Spirit is there; for when by the breathing of our Lord the Holy Spirit was given to the disciples, He then went on to say, "Baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost."35 "Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."36 And if it is so, they say, then our communion is the Church of Christ; for the Holy Spirit does not work the remission of sins except in the Church. And if our communion is the Church of Christ, then your communion is not the Church