impossible, since guilt is not remitted except by grace, according to
Rom. 3:2: "Being justified freely by His grace," etc.

Wherefore others said that grace was bestowed by circumcision, as to
that effect which is the remission of guilt, but not as to its
positive effects; lest they should be compelled to say that the grace
bestowed in circumcision sufficed for the fulfilling of the precepts
of the Law, and that, consequently, the coming of Christ was
unnecessary. But neither can this opinion stand. First, because by
circumcision children received the power of obtaining glory at the
allotted time, which is the last positive effect of grace. Secondly,
because, in the order of the formal cause, positive effects naturally
precede those that denote privation, although it is the reverse in
the order of the material cause: since a form does not remove a
privation save by informing the subject.

Consequently, others said that grace was conferred in circumcision,
also as a particular positive effect consisting in being made worthy
of eternal life; but not as to all its effects, for it did not
suffice for the repression of the concupiscence of the fomes, nor
again for the fulfilment of the precepts of the Law. And this was my
opinion at one time (Sent. iv, D, 1; Q. 2, A. 4). But if one consider
the matter carefully, it is clear that this is not true. Because the
least grace can resist any degree of concupiscence, and avoid every
mortal sin, that is committed in transgressing the precepts of the
Law; for the smallest degree of charity loves God more than cupidity
loves "thousands of gold and silver" (Ps. 118:72).

We must say, therefore, that grace was bestowed in circumcision as to
all the effects of grace, but not as in Baptism. Because in Baptism
grace is bestowed by the very power of Baptism itself, which power
Baptism has as the instrument of Christ's Passion already
consummated. Whereas circumcision bestowed grace, inasmuch as it was
a sign of faith in Christ's future Passion: so that the man who was
circumcised, professed to embrace that faith; whether, being an
adult, he made profession for himself, or, being a child, someone
else made profession for him. Hence, too, the Apostle says (Rom.
4:11), that Abraham "received the sign of circumcision, a seal of the
justice of the faith": because, to wit, justice was of faith
signified: not of circumcision signifying. And since Baptism operates
instrumentally by the power o