wards will simultaneously repair what pertains
to the nature in all men. Consequently by Baptism He takes away from
man forthwith the guilt of original sin and the punishment of being
deprived of the heavenly vision. But the penalties of the present
life, such as death, hunger, thirst, and the like, pertain to the
nature, from the principles of which they arise, inasmuch as it is
deprived of original justice. Therefore these defects will not be
taken away until the ultimate restoration of nature through the
glorious resurrection.
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FOURTH ARTICLE [III, Q. 69, Art. 4]

Whether Grace and Virtues Are Bestowed on Man by Baptism?

Objection 1: It seems that grace and virtues are not bestowed on man
by Baptism. Because, as stated above (Q. 62, A. 1, ad 1), the
sacraments of the New Law "effect what they signify." But the
baptismal cleansing signifies the cleansing of the soul from guilt,
and not the fashioning of the soul with grace and virtues. Therefore
it seems that grace and virtues are not bestowed on man by Baptism.

Obj. 2: Further, one does not need to receive what one has already
acquired. But some approach Baptism who have already grace and
virtues: thus we read (Acts 10:1, 2): "There was a certain man in
Cesarea, named Cornelius, a centurion of that which is called the
Italian band, a religious man and fearing God"; who, nevertheless,
was afterwards baptized by Peter. Therefore grace and virtues are not
bestowed by Baptism.

Obj. 3: Further, virtue is a habit: which is defined as a "quality
not easily removed, by which one may act easily and pleasurably." But
after Baptism man retains proneness to evil which removes virtue; and
experiences difficulty in doing good, in which the act of virtue
consists. Therefore man does not acquire grace and virtue in Baptism.

_On the contrary,_ The Apostle says (Titus 3:5, 6): "He saved us by
the laver of regeneration," i.e. by Baptism, "and renovation of the
Holy Ghost, Whom He hath poured forth upon us abundantly," i.e. "unto
the remission of sins and the fulness of virtues," as a gloss
expounds. Therefore the grace of the Holy Ghost and the fulness of
virtues are given in Baptism.

_I answer that,_ As Augustine says in the book on Infant Baptism (De
Pecc. Merit. et Remiss. i) "the effect of Baptism is that the
baptized are incorporated in Christ as His members." Now the fulness
of grace and virtues flows from Christ the Head to all His members,