If, however, with Augustine (De Verb. Dom., Serm. lxxi) we understand the sin against the Holy Ghost to denote final impenitence, it does not regard the question in point, because this sin against the Holy Ghost requires persistence in sin until the end of life.
Reply to Objection 1: Movement both in good and in evil is made, for the most part, from imperfect to perfect, according as man progresses in good or evil: and yet in both cases, one man can begin from a greater (good or evil) than another man does. Consequently, that from which a man begins can be perfect in good or evil according to its genus, although it may be imperfect as regards the series of good or evil actions whereby a man progresses in good or evil.
Reply to Objection 2: This argument considers the sin which is committed through certain malice, when it proceeds from the inclination of a habit.
Reply to Objection 3: If by impenitence we understand with Augustine (De Verb. Dom., Serm. lxxi) persistence in sin until the end, it is clear that it presupposes sin, just as repentance does. If, however, we take it for habitual impenitence, in which sense it is a sin against the Holy Ghost, it is evident that it can precede sin: for it is possible for a man who has never sinned to have the purpose either of repenting or of not repenting, if he should happen to sin.