Cap. III Rat. 2: Vasquez — physical vs moral media; no election before works-foresight
Rat. 2. Second, Vasquez argues from the split between physical and moral means. With physical means he grants that an efficacious intention of the end comes before intending the means. But whenever the means to an end is moral (good works ordered to eternal life), he denies God can have any efficacious will to confer that end before foreknowing the means. So God elects to glory only from foresight of works (In 1. q. 23 art. 3 disp. 89 ch. 9; also disp. 81 ch. 5). He thinks he can prove the difference: physical means carry in themselves a natural power to cause the end, without depending on another's will — so even if the end is intended before they are foreknown, when applied they still tend to the end by their own virtue. Moral means, he says, do not produce the end by any inward natural power but only by another's ordination; unless foresight ordains and accepts them to the end before that end is efficaciously intended for someone, they count for nothing toward obtaining it — and to be accepted and ordained they must be foreseen. Hence no one is predestined to glory's end except after foresight of works that are moral means God ordained to that end.
Latin
Rat. 2. Secundo, argumentatur Vasques a discrimine mediorum Physicorum & Moralium. In Physicis mediis concedit efficacem intentionem finis praecedere intentionem mediorum: at quoties medium ad aliquem finem est morale (qualia sunt opera bona relata ad vitae aeternae consecutionem) negat ullam esse posse efficacem voluntatem in Deo conferendi talem finem ante praescientiam mediorum: Deus ergo non eligit ad gloriam nisi ex praevisione operum, In 1. quaest. 23. art. 3. disp. 89. cap. 9. Vide etiam disp. 81. cap. 5. Esse autem talem differentiam inter media moralia & physica, hinc putat se posse ostendere; quod media physica in se habeant naturalem virtutem causandi finem sine relatione ad voluntatem alterius: ideo licet finis efficaciter intendatur ante praescientiam eorum, ex sua nihilominus virtute, cum adhibentur, conducunt ad finem obtinendum. Jam vero, quia media moralia non producunt finem infra & naturali virtute, sed ex ordinatione alterius, nisi per praescientiam ejus ordinentur & acceptentur ad finem prius quam ille finis efficaciter alicui intentus fuerit, nullius momenti erunt ad finis consecutionem: ut autem acceptentur & ordinentur, praevideri est necesse. Nulla igitur praedestinatio est cujuscunque ad hunc gloriae finem, nisi post praevisionem operum, quae sunt media moralia a Deo ordinata ad eundem.