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I pass over this argument of yours, because of the multitude of terms, which does not admit syllogistic form.Can be said of any other sin—if it is imputed to us, we are miserable.I say that for us to be blessed, the non-imputation of some one sin is not enough, but that of all is required.I say it contributes to my beatitude not if some sin is not imputed to me—say Judas's incest—but if that is not imputed to me by grace which could be imputed to me from justice.But I deny that the first actual sin can be imputed to us from justice.I say finally that our whole misery is from Adam's first sin, not because it is proximately imputed to us, but because it is the cause of that sin which, because it is in us, and therefore is ours, can be imputed to us from justice.
Latin
Taceo hujus tui argumenti materiam ob terminorum multitudinem formam syllogisticam non admittere. Taceo idem posse de quovis alio peccato dici, si nobis imputetur, nos esse miseros. Aio ut beati simus, non sufficere unius cujusdam peccati non imputationem, sed requiri omnium. Aio conferre ad meam beatitudinem, non si mihi aliquod peccatum non imputetur, puta incestus Judae, sed si mihi illud non imputetur ex gratia, quod mihi posset imputari ex justitia. Nego autem nobis primum peccatum actuale posse imputari ex justitia. Aio denique miseriam nostram totam esse a peccato primo Adami, non quia nobis proxime imputetur, sed quia causa est ejus peccati, quod quia nobis inest, ac proinde nostrum est, potest nobis imputari ex justitia.