CHAP. XV.--16. Look at the states of Musti and Assura: there are many still remaining in this life and in this province who have severed themselves, and many from whom they have severed themselves; many who have erected an altar, and many against whom that altar has been erected; many who have condemned, and many who have been condemned; who have received, and who have been received; who have been baptized outside, and not baptized again within: if all these things in the cause of unity defile, let the defiled hold their tongues; if these things in the cause of unity do not defile, let them submit to correction, and terminate their strife. * * * * * CHAP. XVI.--17. As for the words which follow in his letter, the writer himself could scarcely fail to laugh at them, when, having made an unlearned and lying use of the proof in which he quotes the words of Scripture, "He who is washed by the dead, what profiteth him his washing?" he endeavours to show to us "how far a _traditor_ being still in life may be accounted dead." And then he goes on further to say: "That man is dead who has not been worthy to be born again in true baptism; he is likewise dead, who, although born in genuine baptism, has joined himself to a _traditor_." If, therefore, the followers of Maximianus are not dead, why do the Donatists say, in their general Council, that "the shores are covered with their dying bodies?" But if they are dead, whence is there life in the baptism which they gave? Again, if Maximianus is not dead, why is a man baptized again who had been baptized by him? But if he is dead, why is not also Felicianus of Musti dead with him, who ordained him, and might have died beyond the sea with some African colleague or another who was a _traditor_? Or, if he also is himself dead, how is there life with him in your society in those who, having been baptized outside by him who is dead, have never been baptized again within? * * * * * CHAP. XVII.--18. Then he further adds: "Both are without the life of baptism, both he who never had it at all, and he who had it but has lost it." He therefore never had it, whom Felicianus, the follower of Maximianus or Prætextatus, baptized outside; and these men themselves have lost what once they had. When, therefore, these were received with their followers, who gave to those whom they baptized what previously they did not have? and who restored to themselves what they had lost? But they took away with them the form of baptism, but lost the veritable excellence of baptism by their wicked schism. Why do you repudiate the form itself, which is holy at all times and all places, in the Catholics whom you have not heard, whilst you are willing to acknowledge it in the followers of Maximianus whom you have punished?