A. The Opinion of Others, Proposed in Two Versions

8. Here, because of the words of Augustine that he brings against the Pelagians, the assertion is made [by Aquinas, Henry, Richard of Middleton] that it is not possible to guard against all sin without grace.

9. But this is put forward in diverse ways:

In one way that free choice could avoid individual mortal sins without grace but not all of them. An example is given about being in a leaking ship, that although one could stop up any single hole yet not all of them; for while one hole is being stopped another is left open.

10. In another way it is said that free choice can be considered doubly: in one way before deliberation and before time for deliberation, or in another way after both (namely after time for deliberation and after the deliberation itself); or in a third way, after time for deliberation has passed but when no deliberation was done. In the first way it is posited that one cannot sin mortally but one can sin venially. In the second way it is posited that one can avoid all mortal sin after deliberation has been done. In the third way it is posited that one cannot, if one is in mortal sin, avoid every mortal sin; the reason is the deficiency in the intellect before the time of deliberating, because of which one will not deliberate rightly even though one passes through the time when there could have been deliberation; and so, if one does not deliberate when one is going through the time suitable for deliberation, one will be understood to have given consent.