Cap. 1 vocabulary: Reprobatio — Scripture voice vs school sense
On the opposite word, Reprobation, a few points. As for the bare term, Scripture's "reprobate" and "to reprobate" point more to the present state of the ungodly than to God's eternal decree about them. ἀδόκιμος — a reprobate — is one who lives ungodly, does not carry himself as a son of God, and by his deeds shows himself counterfeit, spurious, adulterate. God is said to reject or reprobate such people because of that impurity, as goldsmiths throw out counterfeit coins. Even in Augustine — who treated this matter more richly and clearly than the other Fathers — "reprobate" and "reprobating" in the school sense barely appear, or do not appear at all. Still, the thing itself is plainly in Scripture. First, when Scripture affirms what forces the reprobation of some by clear necessary consequence: as when certain named persons are said elect and predestined by God before the world's foundations were laid. Election of some imports passing by — rejecting — others. Second, when equivalent phrases express the decree: God is said never to have known some, not to have given them to Christ, to refuse mercy to some, not to have written some names in the book of life — and the like, which plainly prove that from eternity the Divine mind and will marked a difference between elect and those not chosen. Finally, though Augustine and the other Fathers seldom use ion," they use other words that mean the same. Those the School calls reprobates, they call foreknown and predestined to destruction.
Latin
De opposito Reprobationis vocabulo jam paucis dicemus. Ad vocem quod attinet, in sacris Scripturis reprobus & reprobare referuntur potius ad praesentem hominum impiorum conditionem, quam ad aeternam Dei de illis ordinationem. Nam ἀδόκιμος sive reprobus appellatur qui impie vivit, nec gerit se pro filio Dei, sed factis ostendit se esse rejectitium, spurium & adulterinum: Atque Deus tales repellere, rejicere sive reprobare dicitur propter illorum impuritatem, sicut aurifices rejiciunt nummos adulterinos. Quinetiam apud Augustinum (qui hanc materiam uberius & dilucidius quam caeteri Patres tractavit) reproborum & reprobandi vocabula, eo sensu quo nunc in Schola Theologorum frequentantur, aut raro, aut non omnino occurrunt. Sed tamen sciendum est rem ipsam in sacris Scripturis aperte contineri. Primo, quando ea affirmantur in sacris Scripturis unde clara & necessaria consecutione deducitur quorundam reprobatio: Ut cum certae quaedam & signatae personae dicuntur electi & praedestinati a Deo ante jacta mundi fundamenta. Electio enim aliquorum praeteritionem sive rejectionem aliorum infert. Secundo, quando verbis aequivalentibus reprobationis decretum exprimitur: ut cum Deus dicitur quosdam nunquam nosse, non dedisse Christo, nolle quorundam misereri, non scripsisse quorundam nomina in libro vitae, & id genus alia, quae liquido probant, apud Divinam mentem & voluntatem fuisse discrimen electorum & non-electorum ab aeterno. Postremo, licet Augustinus, aliique Patres non multum utantur hoc vocabulo reprobationis, tamen aliis utuntur quae perinde valent. Nam quos Schola appellat reprobatos, illi vocant praescitos & praedestinatos ad interitum.