"“Baptism cleanseth the infection of original sin in so far as the 
infection of the nature redounds upon the person; and, therefore, by 
Baptism the penalty which is due to the person is taken away, that is, 
the deprivation of the divine vision. But Baptism does not remove the 
infection of the nature in so far as that infection is to be referred 
to the nature itself; this will come to pass in the heavenly country 
when our nature will be restored to perfect freedom” (Scriptum in Sent. 
II. I. 32. 2). "

Gentlemen:
I think that this quote from Thomas only (and rightly) denies that 
regeneration instantly perfects the person baptized. There really isn't 
a distinction made here between the regeneration of the person and the 
regeneration of his nature. "Baptism does not remove the infection of 
the nature" not because the nature has not been regenerated, but 
because regeneration will take time to restore our perfect freedom and 
as Thomas points out that time of perfect healing will "come to pass in 
the heavenly country." It seems that we should hardly expect to be 
completely healed of the wounds of the fall till they are purged by 
love in the intermediate state. I think that we all will agree that 
regenerate Christians (is there any other kind?) continue to struggle 
with sin and often fail in that struggle. But the difference between 
the regenerate and the unregenerate is that the regenerate is equipted 
with heavenly gifts (which by nature he cannot have) for the struggle 
while the unregenerate, while the unregenerate are stuck with nature.

The baptismal liturgy begins with stated intention that God by holy 
baptism would “grant to this child that which by nature he cannot have; 
that he may be baptized with Water and the Holy Ghost, and received 
into Christ’s holy Church, and be made a living member of the same.” 
“That which by nature he cannot have,” by the grace of God, he in fact 
receives in holy baptism – regeneration (he is born again as God’s 
child), forgiveness of sin, grafting into the living Body of Christ, 
the Bride, the Church. Whether “that which by nature he cannot have” is 
given to the man in his “nature” or in his “person,” the one thing that 
is certain is that before baptism the man by nature did not possess 
that which after baptism made him a “new man.” According to the 
Articles this is accomplished by baptism “as by an instrument.”

In the Office of the Church of England the effect of Baptism is spelled 
out in such fullness of speech and imagery that it was  irresistible 
for Blount. Baptism is “a washing and sanctifying with the Holy Ghost, 
a deliverance from the wrath of God, a receiving into the ark of 
Christ’s Church, a remission of sins by spiritual regeneration, an 
embracing with the arms of God’s mercy, a gift of the blessing of 
eternal life, a participation of God’s everlasting kingdom, a bestowal 
of the Holy Spirit, a being born again and made heir of everlasting 
salvation, a release from sins, a gift of the Kingdom of Heaven and 
everlasting life, a burial of the old Adam, and raising up of the new 
man, an enduing with heavenly virtues, a mystical washing away of sin, 
a regeneration and grafting into the body of Christ, a death unto sin 
and a living unto righteousness, a putting on of Christ.”
gms+
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