t having sinned, but not completely; for they except
certain things which give them pleasure, forgetting that our Lord
delivered from the devil the man who was both dumb and deaf, whereby
He shows us that we are never healed unless it be from all sins."

_I answer that,_ It is impossible for Penance to take one sin away
without another. First because sin is taken away by grace removing
the offense against God. Wherefore it was stated in the Second Part
(I-II, Q. 109, A. 7; Q. 113, A. 2) that without grace no sin can be
forgiven. Now every mortal sin is opposed to grace and excludes it.
Therefore it is impossible for one sin to be pardoned without
another. Secondly, because, as shown above (A. 2) mortal sin cannot
be forgiven without true Penance, to which it belongs to renounce
sin, by reason of its being against God, which is common to all
mortal sins: and where the same reason applies, the result will be
the same. Consequently a man cannot be truly penitent, if he repent
of one sin and not of another. For if one particular sin were
displeasing to him, because it is against the love of God above all
things (which motive is necessary for true repentance), it follows
that he would repent of all. Whence it follows that it is impossible
for one sin to be pardoned through Penance, without another. Thirdly,
because this would be contrary to the perfection of God's mercy,
since His works are perfect, as stated in Deut. 32:4; wherefore
whomsoever He pardons, He pardons altogether. Hence Augustine says
[*De vera et falsa Poenitentia, the authorship of which is unknown],
that "it is irreverent and heretical to expect half a pardon from Him
Who is just and justice itself."

Reply Obj. 1: These words of Gregory do not refer to the forgiveness
of the guilt, but to the cessation from act, because sometimes a man
who has been wont to commit several kinds of sin, renounces one and
not the other; which is indeed due to God's assistance, but does not
reach to the pardon of the sin.

Reply Obj. 2: In this saying of Ambrose "faith" cannot denote the
faith whereby we believe in Christ, because, as Augustine says on
John 15:22, "If I had not come, and spoken to them, they would not
have sin" (viz. unbelief): "for this is the sin which contains all
others": but it stands for consciousness, because sometimes a man
receives pardon for a sin of which he is not conscious, through the
punishment which he bears patiently.

Reply Obj. 3: Altho