II. To the Initial Arguments

117. To the first argument [n.87] I say that everyone baptized has to this extent put on Christ, that he is ascribed to the family of Christ; but he has not put on Christ through charity and grace. The first ‘putting on’ can be said to be common to everyone in the family; but the second is the ‘putting on’ of sons [Bonaventure Sent. IV d.4 p.1 dub.4]. Or it can be said that he is not baptized in Christ but in the name of Christ, because not in virtue of Christ interiorly baptizing him.

118. To the second [n.88] the answer is plain in the body of the question [nn.93-99].

119. To the third [n.89] I say that baptism expels sin - not because in the same person there is grace and sin in such a way that in the instant in which baptism has its effect it does not expel the sin that is then present (for which reason [as the objection tries to conclude, n.89] ‘no sin in someone who is feigning impedes baptism’), for grace and sin do not stand with each other at the same time; but baptismal grace expels all sin that was present up to that point. Now the guilt that is then actually present, or which is actually then being committed (because there is no attrition or contrition present about it), baptism does not expel, because it finds the obstacle of a will that is contrary.