A remote and imperfect power for works of piety remains, but no proximate power (Bellarmine 5.15)
Their reason for calling free choice wounded and weakened rather than wholly lost and extinguished, even in spiritual matters, is this: after sin, and still prior to grace, there survives in man some remote, imperfect capacity for works of piety. What he lacks for such works is a complete, proximate capacity; so on that side he can accomplish nothing whatever by himself.
See Bellarmine on free choice, book 5, chapter 15. Proposition two there reads: 'Prior to any grace, man has a remote, imperfect capacity for doing works of piety.' Proposition three reads: 'Prior to any grace, man lacks a proximate, complete capacity for works of piety; hence by himself he can do absolutely nothing of that kind.'
Latin
VII. Liberum autem arbitrium, etiam in spiritualibus, non penitus amissum & extinctum esse volunt, sed duntaxat fauciatum atque attenuatum, quia post peccatum in homine mansit, & ante gratiam superest, potentia quaedam remota & imperfecta ad opera pietatis facienda: licet ad eadem opera potentiam perfectam & proximam non habeat, & nihil omnino ex se hac in parte facere valeat. Istud videre est apud Bellarminum libro quinto de libero arbitrio capite decimo quinto, ubi haec est ejus secunda sententia. Habet homo ante omnem gratiam potentiam remotam & imperfectam ad opera pietatis facienda. Tertia vero sententia haec est. Non habet homo ante omnem gratiam potentiam proximam & perfectam ad opera pietatis: & ideo nihil omnino in hoc genere ex se facere potest.