Cap. VIII Resp. Secundo: hardness is consequent event, not properly an effect of reprobation; Cajetan
Second: adversaries seem to make that hardness or hardening — the reprobate's evil disposition or perverse act — an effect of divine reprobation. Most false. It may be a consequent event; it is not properly an effect of reprobation. As Cajetan well noted (on Aquinas I, q. 23 a. 5): whatever ordains the predestined to eternal life is an effect of predestination; yet in reprobation there is something that ordains to death — whatever has the character of fault or sin, such as that hardening and hardness — and that lies outside the whole effect of reprobation. Some theologians perilously err here: the means and causes of damnation are not tied to the reprobation decree as the means and causes of salvation are tied to the predestination decree. The difference is plain. Salvation's means are spiritual goods, and good falls under God's providence as intended, caused, and ordained by it. Damnation's means are spiritual evils; such evil falls under divine providence not as intended and caused, but as foresighted, permitted, ordained (so Dionysius the Carthusian on Sentences 1, dist. 40). When that hardness — man's vice or sin — is called an effect of reprobation, a mere consequent is labeled effect only improperly.
Latin
Secundo, videntur adversarii statuere in hoc argumento illam duritiem sive obdurationem, quae est mala dispositio aut perversa actio reprobati, esse effectum reprobationis Divinae. At hoc falsissimum est. Nam licet sit eventus consequens, non est tamen proprie dictum effectum reprobationis. Quamvis enim, ut bene notavit Cajetanus, quicquid ordinat praedestinatum ad vitam aeternam sit effectum praedestinationis, tamen in reprobatione est aliquid quod ordinat ad mortem (nimirum quicquid habet culpae aut peccati rationem, quale est praedicta obduratio et durities) quod est extra totum reprobationis effectum, In Aqu. 1. qu. 23. art. 5. Non enim (in quo nonnulli Theologi periculose errant) media et causae damnationis ita connexa sunt cum decreto reprobationis, sicuti media et causae salutis connectuntur cum decreto praedestinationis. Atque ratio discriminis in promptu est: Nam media et causae salutis sunt bona quaedam spiritualia; bonum autem subjacet providentiae Dei, ut intentum, causatum et ordinatum ab ea: sed media et causae quae ducunt ad damnationem sunt mala spiritualia; Malum autem hujusmodi subjacet Divinae providentiae, non ut intentum et causatum, sed ut praevisum, permissum, ordinatum. Sic Dionysius Carthusianus in 1. dist. 40. Quando ergo illa durities aut obduratio, quae est hominis vitium vel peccatum, supponitur effectus reprobationis, quod est merum consequens, effectus titulo improprie saltem, et non alio, insignitur.