 Arnauld assumes that these arguments have to do with “the true grace of Jesus Christ, as defined by St. Augustine: Inspiratio dilectionis, ut cognita sancto amore faciamus, an inspiration of love given to us so that we should do the good with holy affection.” Such grace is efficacious if it infallibly has its effect. But the effect in question may be either proximate (prochain) or remote (éloigné). As in the famous example of Augustine, a grace may be efficacious in that it produces the desire to be chaste, and yet not efficacious in that it fails to produces chastity itself. Similarly, Malebranche’s arguments assume that “Every grace has the effect for which God gives it.” But once again, this phrase may refer to the effect for which God gives the grace by His absolute will, or to the effect that grace tends to produce by its nature and for which God gives the grace by His antecedent will. Arnauld grants that if God gives efficacious graces by particular volitions, then there are none that fail to have the proximate effect, which God intends they have by His absolute will. But they may well fail to have remote effects to which they tend by their nature and which God wills only by His antecedent will. For example, if an efficacious grace has the effect that a sinner repents, only to lapse back into sin, then the grace had the proximate effect God intended it to have by His absolute will, even though it failed to have all the effect to which it tended by its nature and which God willed by His antecedent will. In this way, he disposes of Malebranche’s three a posteriori arguments.