Cap. II: Vasquez clarified — efficient election, merits as ratio, special grace vs Arminians
First: by efficacious election Vasquez means God's absolute, particular will that settles on certain persons to be blessed — Peter, Paul, and the rest one by one. He calls it efficacious election, or an efficacious will to give glory, to mark it off from the common antecedent will (a bare desire or affection) by which they say God wills eternal life for all, even the reprobate. Second: when he says this efficacious election to glory is from foresight merits, he does not make those merits the cause of God's willing — no cause of that is sought outside God — but the reason why the divine will freely terminates on glorifying this person. Third: adding "which God's grace will bring about" cuts him off from Pelagians who let merits flow from free choice without Christ's grace, which Augustine everywhere proved from Scripture necessary. Last: though the Jesuit holds there is no efficacious election to glory except from foresight of merits, he gladly grants predestination to special grace that infallibly leads to glory rests on no foresight of merits, and no cause, start, or occasion can be invented on the predestinate's side why God gave that grace or decreed in foresight to give it (ST I q.23, disp. 91.11). On predestination of particular persons to special grace, then, the Jesuit is far sounder than the Arminian and Vorstian school. Now their arguments for the thesis: they start from Scripture and usually cite these for election from foresight works.
Latin
Primo, per electionem efficacem videtur Vasques designare absolutam & peculiarem Dei voluntatem quae ad singulares & certas personas certo beandas terminatur, puta ad Petrum & Paulum reliquosque electos sigillatim. Hanc autem vocat efficacem electionem, vel efficacem voluntatem dandi gloriam, ut distinguatur ab illa communi & antecedente voluntate, sive simplici desiderio, aut affectu, quo statuunt Deum velle omnibus communicare etiam ipsis reprobis, vitam aeternam. Secundo, quando affirmat ex meritis praevisis esse hanc efficacem electionem ad gloriam, non illud vult, praevisa merita humana esse causam ipsius volitionis Divinae, cujus nulla causa extra Deum quaerenda est; sed esse rationem propter quam Divina voluntas libere terminetur ad hanc personam glorificandam. Tertio, quando addit, quae Dei gratia facturus est, vult suam sententiam a Pelagianis sejungere, qui merita, sive bona opera, ex libero arbitrio dimanare putabant absque illa gratia Christi, quam passim Augustinus ex sacris Scripturis esse necessariam demonstravit. Postremo, animadvertendum est, quamvis Jesuita tueatur, electionem efficacem ad gloriam non esse, nisi ex praevisione meritorum; lubenter tamen eundem concedere praedestinationem ad gratiam specialem, quae infallibiliter ducit ad gloriam, nulla niti praevisione meritorum, neque ex parte praedestinati excogitari posse ullam causam, ullum initium, ullam occasionem, cur Deus illi talem gratiam donaverit, aut in praescientia dare decreverit: Part. 1. quaest. 23. disp. 91. cap. 11. Hac igitur ex parte, de praedestinatione singularium personarum ad gratiam specialem multo rectius sentit Jesuita quam qui ex Schola Arminiana & Vorstiana prodierunt. Sed jam quibus argumentis praedictam thesin adstruant, dispiciamus. A Scripturis auspicantur, atque inde haec testimonia afferre solent pro electione ex praevisis operibus.