hich is like a form; and he receives in consequence its
proper effect, which is grace whereby all his sins are remitted. But
this effect is sometimes hindered by insincerity. Wherefore, when
this obstacle is removed by Penance, Baptism forthwith produces its
effect.

Reply Obj. 1: The sacrament of Baptism is the work of God, not of
man. Consequently, it is not dead in the man, who being insincere, is
baptized without charity.

Reply Obj. 2: Insincerity is not removed by Baptism but by Penance:
and when it is removed, Baptism takes away all guilt, and all debt of
punishment due to sins, whether committed before Baptism, or even
co-existent with Baptism. Hence Augustine says (De Bapt. cont. Donat.
i): "Yesterday is blotted out, and whatever remains over and above,
even the very last hour and moment preceding Baptism, the very moment
of Baptism. But from that moment forward he is bound by his
obligations." And so both Baptism and Penance concur in producing the
effect of Baptism, but Baptism as the direct efficient cause, Penance
as the indirect cause, i.e. as removing the obstacle.

Reply Obj. 3: The effect of Baptism is to take away not future, but
present and past sins. And consequently, when the insincerity passes
away, subsequent sins are indeed remitted, but by Penance, not by
Baptism. Wherefore they are not remitted, like the sins which
preceded Baptism, as to the whole debt of punishment.
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QUESTION 70

OF CIRCUMCISION
(In Four Articles)

We have now to consider things that are preparatory to Baptism: and
(1) that which preceded Baptism, viz. Circumcision, (2) those which
accompany Baptism, viz. Catechism and Exorcism.

Concerning the first there are four points of inquiry:

(1) Whether circumcision was a preparation for, and a figure of,
Baptism?

(2) Its institution;

(3) Its rite;

(4) Its effect.
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FIRST ARTICLE [III, Q. 70, Art. 1]

Whether Circumcision Was a Preparation For, and a Figure of Baptism?

Objection 1: It seems that circumcision was not a preparation for,
and a figure of Baptism. For every figure has some likeness to that
which it foreshadows. But circumcision has no likeness to Baptism.
Therefore it seems that it was not a preparation for, and a figure of
Baptism.

Obj. 2: Further, the Apostle, speaking of the Fathers of old, says (1
Cor. 10:2), that "all were baptized in the cloud, and in the sea":
but not that they were baptiz