Cap. VII: second and third senses — damnation alone; strict praeterition as non-election
Second sense: some take reprobation for the damnation decree alone — to be reprobated is nothing but to be destined to eternal torments. Those who put only that in the word are right to set sin as cause of such destination; they slip in acknowledging nothing higher in the decree of election and rejection. Third sense: reprobation as contradictorily opposite to election is taken for praeterition or non-election alone — an eternal ordination in the divine mind to deny certain persons efficacious grace that in fact leads to glory. That reprobation can be understood without prior regard to the rejected's sins as moving causes of the passing by. Once such praeterition is presupposed, then at last men are foreseen as about to die in sin and be tormented for sin. From eternity God willed to addict these passed-by those not chosen to eternal torments — not because passed by, but because evil He did not will to punish them in the first instant of reason in which he refused to glorify, but in that other in which he considered them sinners never to be freed from their sins.
Latin
Secundo sumitur vocabulum reprobationis a nonnullis pro solo damnationis decreto: atque hoc sensu reprobari nihil aliud est quam aeternis cruciatibus destinari. Qui huic vocabulo nihil aliud inesse volunt quam destinationem ad poenas aeternas, in eo recte agunt, quod peccatum talis destinationis causam ponant; sed in eo labuntur, quod nihil altius in decreto electionis et rejectionis agnoscunt. Tertio igitur reprobationis vocabulum, qua est electioni contradictorie oppositum, sumitur pro sola praeteritione sive non-electione, atque innuit aeternam ordinationem in mente Divina negandi certis personis gratiam efficacem, et ad gloriam de facto perducentem. Potest autem talis reprobatio intelligi absque antecedaneo intuitu ad peccata rejectorum, tanquam causas motivas praedictae praeteritionis. Nam praesupposita tali praeteritione, tum demum praevidentur homines in peccato morituri et propter peccatum cruciandi. Deus igitur ab aeterno voluit hosce praeteritos, non-electos sive reprobatos addicere aeternis cruciatibus, non tamen quia praeteriti, sed quia mali et damnatione digni. Neque voluit eos punire in primo instanti rationis, in quo noluit glorificare, sed in illo altero, in quo illos consideravit ut peccatores a peccatis suis nunquam liberandos.