Thesis CXLV. His opinion runs into a difficulty of its own: what he says about efficacious grace can apply only to the sinner's conversion to God, not to the good works of someone already converted. Those works need no new infusion of habitual grace, and yet efficacious grace extends to them as well.
Besides, for my part I cannot understand how the infusion of habitual grace can be prior to a person's conversion as efficient cause and yet at the same time posterior to that same conversion as dispositive cause.
Latin
CXLV. In ejus vero sententia hoc peculiare incommodum occurrit, quod quae de gratia efficaci dicit, in sola peccatoris ad Deum conversione locum habere possint, non vero in bonis operibus hominis jam conversi; ad quae nulla requiritur nova habitualis gratiae infusio, & ad quae tamen gratia efficax se extendit. Ac praeterea mihi quidem intelligibile non est, quomodo infusio gratiae habitualis possit esse hominis conversione prior in genere causae efficientis, & simul tamen eadem conversione posterior in genere causae dispositivae.