It may be possibly suggested that this universality which the Fathers ascribe to the Catholic Church lay in its Apostolical descent, or again in its Episcopacy; and that it was one, not as being one kingdom or civitas "at unity with itself," with one and the same intelligence in every part, one sympathy, one ruling principle, one organization, one communion, but because, though consisting of a number of independent communities, at variance (if so be) with each other even to a breach of communion, nevertheless all these were possessed of a legitimate succession of clergy, or all governed by Bishops, Priests, and Deacons. But who will in seriousness maintain that relationship, or that sameness of structure, makes two bodies one? England and Prussia are both of them monarchies; are they therefore one kingdom? England and the United States are from one stock; can they therefore be called one state? England and Ireland are peopled by different races; yet are they not one kingdom still? If unity lies in the Apostolical succession, an act of schism is from the nature of the case impossible; for as no one can reverse his parentage, so no Church can undo the fact that its clergy have come by lineal descent from the Apostles. Either there is no such sin as schism, or unity does not lie in the Episcopal form or in the Episcopal ordination. And this is felt by the controversialists of this day; who in consequence are obliged to invent a sin, and to consider, not division of Church from Church, but the interference of Church with Church to be the sin of schism, as if local dioceses and bishops with restraint were more than ecclesiastical arrangements and by-laws of the Church, however sacred, while schism is a sin against her essence. Thus they strain out a gnat, and swallow a camel. Division is the schism, if schism there be, not interference. If interference is a sin, division which is the cause of it is a greater; but where division is a duty, there can be no sin in interference. 14.