They add that elemental strife would at last have killed unfallen man, unless God translated him (Scotus)
They even add that the first man and all his descendants would in the end have died by a necessity of nature, because of the conflict of the elements that make up the human body, unless God had carried them over into a state of immortality before that happened. Such a death, had it occurred, would have been no more a punishment for man than for the beasts; for both it would have been natural.
It follows that man, even persisting in integrity, always had the capacity to die. It could not truly be said of him that in that state he was unable to die, although he was able not to die and was not subject to the necessity of dying.
Estius attributes this view to Scotus and certain others (Estius on the Sentences, book 2, distinction 19, number 2).
Latin
VII. Quin addunt primum hominem, & omnes ejus posteros, naturae necessitate tandem morituros fuisse, nimirum propter elementorum pugnam, ex quibus compositum est corpus humanum, nisi Deus, antequam illud accideret, eos transtulisset ad statum immortalitatis, talemque mortem, si accidisset, non magis homini quam bestiis poenalem futuram fuisse, sed utrisque naturalem. Unde sequitur hominem, quanquam persistentem in integritate, semper habuisse moriendi potestatem; nec de eo vere dici quod in eo statu mori non posset: quamvis posset non mori, & non esset necessitati moriendi subjectus. Hanc sententiam Estius tribuit Scoto & quibusdam aliis. In lib. 2. sentent. distinct. 19. num. 2.