But if you see that it is necessary to give a more precise explanation than is given, for example, by Saint Augustine in some places (which suppor imputation, although he elsewhere speaks in a way that does not supportb it); if you consider that imputation is convenient and that for this reason it seems to have been accepted by certain ancient and very orthodox theologians, and that it is absolutely necessary to those who deny, although unjustifiably, habits in the soul (and who at the same time deny that children are capable of actuallove) whom it is perhaps good to satisfy if we can; finally, if you wish to respect the natural fairness that prohibits condemning secret intentions, you will perhaps be able to judge that what I say is not likely.