a. Objection to this Response

112. But against this it is argued that then he would gain an advantage from this pretense, more than if he had not then been pretending and afterwards had fallen into a sin similar to the pretense; for if he had fallen into pretense in this way and were now repentant, he would not now have grace save by virtue of penance alone. But you [sc. Scotus] say that he who then was feigning in baptism has as it were a double grace in repenting [n.111].