33. Wherefore I will do no more than run shortly through the other sentiments founded on the same rules, which are in the aforesaid letter written to Pompeius. By what authority of holy Scripture is it shown that it is against the commandment of God that persons coming from the society of heretics, if they have already there received the baptism of Christ, are not baptized again? But it is clearly shown that many pretended Christians, though they are not joined in the same bond of charity with the saints, without which anything holy that they may have been able to possess is of no profit to them, yet have baptism in common with the saints, as has been already sufficiently proved with the greatest fulness. He says "that the Church, and the Spirit, and baptism, are mutually incapable of separation from each other, and therefore" he wishes that "those who are separated from the Church and the Holy Spirit should be understood to be separated also from baptism." But if this is the case, then when any one has received baptism in the Catholic Church, it remains so long in him as he himself remains in the Church, which is not so. For it is not restored to him when he returns, just because he did not lose it when he seceded. But as the disaffected sons have not the Holy Spirit in the same manner as the beloved sons, and yet they have baptism; so heretics also have not the Church as Catholics have, and yet they have baptism. "For the Holy Spirit of discipline will flee deceit," and yet baptism will not flee from it. And so, as baptism can continue in one from whom the Holy Spirit withdraws Himself, so can baptism continue where the Church is not. But if "the laying on of hands" were not applied to one coming from heresy, he would be as it were judged to be wholly blameless; but for the uniting of love, which is the greatest gift of the Holy Spirit, without which any other holy thing that there may be in a man is profitless to his salvation, hands are laid on heretics when they are brought to a knowledge of the truth.