2. About the Effect of Baptism Flowing Forth from the Meritorious Cause

151. About the second [n.146] it can be said that this meritorious cause can more efficaciously work for grace in one person than in another, either because this cause was offered, as to the intention of the offerer, more specially for one than for another, or because, as to its execution, it was offered for one in fact, for another only in divine foresight [n.153].

152. In the first way, as Christ is commonly posited to know everything that God knows by the knowledge of vision [Ord. III d.14 nn.25-27], and as consequently he knows all the elect and for what degree of glory they have been elected, he therefore could make a special offer of his passion for those destined to greater glory, and especially as he offered himself for the human race for this purpose that divine predestination be fulfilled in them [cf. Scotus, Lectura III d.20 nn.36-39].

153. In the second way the passion of Christ was more effectively operating for us, who are in the Law of the Gospel, than for the fathers in the Law of Moses, because an obedience performed is accepted for giving a greater good in return than is an obedience foreseen. And in this second way there is inequality in those who receive grace by circumcision and those by baptism, because of the unequal application to them of the meritorious cause, and perhaps also [there is inequality] in those who were baptized before the passion and those after the passion.

154. But whether in the first way (namely because of a more special oblation in the will of Christ [n.151]), there is inequality of grace in some even of the non-baptized, is doubtful in fact, but the possibility has been shown.