res to be "born again of water and the Holy Ghost" by Baptism, is
regenerated in heart though not in body. Thus the Apostle says (Rom.
2:29) that "the circumcision is that of the heart, in the spirit, not
in the letter; whose praise is not of men but of God."

Reply Obj. 2: No man obtains eternal life unless he be free from all
guilt and debt of punishment. Now this plenary absolution is given
when a man receives Baptism, or suffers martyrdom: for which reason
is it stated that martyrdom "contains all the sacramental virtue of
Baptism," i.e. as to the full deliverance from guilt and punishment.
Suppose, therefore, a catechumen to have the desire for Baptism (else
he could not be said to die in his good works, which cannot be
without "faith that worketh by charity"), such a one, were he to die,
would not forthwith come to eternal life, but would suffer punishment
for his past sins, "but he himself shall be saved, yet so as by fire"
as is stated 1 Cor. 3:15.

Reply Obj. 3: The sacrament of Baptism is said to be necessary for
salvation in so far as man cannot be saved without, at least, Baptism
of desire; "which, with God, counts for the deed" (Augustine, Enarr.
in Ps. 57).
_______________________

THIRD ARTICLE [III, Q. 68, Art. 3]

Whether Baptism Should Be Deferred?

Objection 1: It seems that Baptism should be deferred. For Pope Leo
says (Epist. xvi): "Two seasons," i.e. Easter and Whitsuntide, "are
fixed by the Roman Pontiff for the celebration of Baptism. Wherefore
we admonish your Beatitude not to add any other days to this custom."
Therefore it seems that Baptism should be conferred not at once, but
delayed until the aforesaid seasons.

Obj. 2: Further, we read in the decrees of the Council of Agde (Can.
xxxiv): "If Jews whose bad faith often 'returns to the vomit,' wish
to submit to the Law of the Catholic Church, let them for eight
months enter the porch of the church with the catechumens; and if
they are found to come in good faith then at last they may deserve
the grace of Baptism." Therefore men should not be baptized at once,
and Baptism should be deferred for a certain fixed time.

Obj. 3: Further, as we read in Isa. 27:9, "this is all the fruit,
that the sin . . . should be taken away." Now sin seems to be taken
away, or at any rate lessened, if Baptism be deferred. First, because
those who sin after Baptism, sin more grievously, according to Heb.
10:29: "How much more, do you think, he deserveth w