Cap. VIII: actual demerits foresight as consequent, not antecedent, to praeterition
As for actual demerits from final perseverance in sins or unbelief: yes, these too are foresighted as future in all the reprobate — but as future concomitantly or consequently, not causally or antecedently to the divine act of praeterition. God would not foresee Cain or Judas dying in their wickedness and unbelief unless his prior will not to grant them special grace — by which they would be softened and turned to faith and penitence — were presupposed. That denial is plain proof of non-election or reprobation. Who would so impiously dote as to say God cannot turn evil human wills to good when, where, and as he wills? So Augustine rightly (Enchiridion 98). But let us hear the arguments.
Latin
Quod autem attinet ad actualia demerita ex perseverantia finali in peccatis sive infidelitate orta, certum est et haec etiam praevideri ut futura in omnibus reprobis, sed ut futura concomitanter vel consequenter, non causaliter aut antecedenter ad actum praeteritionis Divinae. Non enim praeviderentur a Deo Cain aut Judas in improbitate sua et infidelitate morituri, nisi praesupposita antecedente Dei voluntate de non concedenda illis speciali gratia, qua emollirentur et ad fidem ac paenitentiam converterentur: quae negatio non-electionis sive reprobationis manifesta probatio est. Quis enim tam impie desipiat, ut dicat Deum malas hominum voluntates, quas voluerit quando voluerit, ubi voluerit, in bonum non posse convertere? ut recte Augustinus, Enchirid. cap. 98. Sed argumenta audiamus.