Cap. VIII Arg. 1 Resp.: simple complacence vs predestinating will; non-election is not willing to destroy
If adversaries mean that God, foresight of human demerits set aside, wills salvation equally to all, we deny the cited places prove that. They do prove that by his simple will of complacency God wills that all believe and repent, that none perish or be damned. They do not prove that by predestinating will he wills equally, before foresight of demerits, to work in all so they believe and repent, and not perish or be damned — nor that by reprobating will he has not decreed to deny some efficacious grace and infallible ordination to glory. Those two can stand together: God wills that all believe and none perish (simple complacence); and God wills to permit some to persist in voluntary unbelief and fall short of eternal salvation. Adversaries err in taking not-to-elect (or to reprobate) as equipollent with willing to destroy or inflict eternal death. Non-election or praeterition can fall on an intact creature — plain in the angels — but the will to destroy or afflict with eternal death can fall only on a vitiated creature: non-election is mere denial of a gratuitous benefit; death or perdition is sin's wage. True: all the those not chosen will infallibly rush into eternal death, and from eternity ges them to it — but that deputing to death is not conceived in the same sign of reason as non-election, but in a later one where final perseverance in sin is foresighted. That God wills none to perish without prior regard to demerits does not entail that he wills none to pass by or not-elect without that same prior regard.
Latin
Si id volunt adversarii, Deum seposita praevisione et consideratione antecedente demeritorum humanorum, velle ex aequo salutem universis hominibus, hoc nos negamus ex locis allegatis effici posse. Efficitur quidem, Deum voluntate simplicis complacentiae velle ut omnes credant, ut omnes resipiscant, ut nemo pereat, ut nemo damnetur; sed non efficitur, Deum voluntate praedestinante velle ex aequo, ante praevisionem demeritorum, in omnibus operari ut credant, ut resipiscant; operari ne pereant, ne damnentur: neque efficitur, Deum voluntate reprobante haud decrevisse negare quibusdam gratiam efficacem, et infallibilem ordinationem ad gloriam. Possunt enim haec duo simul consistere: Deus vult ut omnes credant, et nemo pereat, scilicet voluntate simplicis complacentiae; et, Deus vult permittere ut quidam in infidelitate sua voluntaria persistent, et ab aeterna salute deficiant. In eo igitur errant adversarii, quod sumunt haec duo, non-eligere sive reprobare, et velle perdere vel mortem aeternam inferre, pro aequipollentibus: cum non-electio vel praeteritio competere possit in creaturam integram, quod in angelis manifestum est; at voluntas perdendi vel morte aeterna afficiendi non potest cadere nisi in creaturam vitiatam: cum non-electio sit mera negatio gratuiti beneficii, Mors sive perditio sit stipendium commissi peccati. Est quidem verissimum, omnes non-electos infallibiliter ruituros in mortem aeternam: est etiam perspicuum, omnes non-electos ab aeterno positiva Dei voluntate huic morti adjudicatos: sed haec ad mortem deputatio non concipienda est ut in eodem signo rationis peracta, quo non-electio statuitur, sed in alio posteriore, quo non-electi perseverantia finalis in statu peccati praevidetur. Ex eo igitur quod Deus neminem vult perire absque antecedanea consideratione demeritorum, non sequitur, Deum neminem velle praeterire aut non-eligere absque antecedanea consideratione eorundem.