Cap. IX Arg. 12 Sol: 'God wills all to be saved' does not overturn reprobation — election is 'I will make him saved,' not merely 'I will him to be saved'; conditional will to save stands with absolute reprobation
Further: they think the Apostolic saying 'God wills all to be saved' fights the reprobation decree we posit. They are much deceived. Without entering the long word-debate we already treated at this disputation's start — that saying does not deny or overturn the reprobation of many we place. Election does not sit in 'I will this one to be saved,' but in 'I will to make this one saved.' So non-election or reprobation does not sit in 'I will not this one to be saved,' but in 'I will not to make this one saved.' Admit Arminius's exposition: God wills all to be saved — namely, wills to save them under this condition, if they believe and persevere. That conditional will to save can stand with an absolute decree to reprobate. It does not denote a divine-will act terminated on saving some singular person, but a decree of the universal perpetual nexus of two things: faith and salvation. So we may rightly gather: if persevering faith were found in any singular person, God would also will to save that person. We may not rightly infer that in the decree preparing efficacious grace and infallibly ordaining to life, no one was antecedently passed over by God. In a word: as there is no fight between 'God predestined Paul to everlasting life' and 'God would damn Paul if he did not believe and persevere,' so neither between 'God did not predestine — or passed over and rejected — Judas' and 'God would save Judas if he believed and persevered.' To will to save under a condition neither proves election nor denies reprobation.
Latin
Porro, quod putant reprobationis decreto a nobis posito adversari illud Apostolicum, Deus vult omnes salvos fieri, multum falluntur opinione sua. Nam (ut minime ingrediar prolixam aliquam explicationem verborum, de quibus in initio hujus disputationis multa disseruimus) illud Apostoli, Deus vult omnes salvos fieri, non negat aut evertit illam quam ponimus multorum reprobationem. Sicuti enim electio minime sita est in hac affirmatione, Volo hunc salvum fieri, sed, Volo hunc salvum facere; ita non-electio sive reprobatio non sita est in hac negatione, Nolo hunc salvum fieri, sed, Nolo hunc salvum facere. Admittamus igitur Arminii expositionem, Deum velle omnes salvos fieri, nimirum, ita ut velit eosdem servare sub hac conditione, Si crediderint et perseveraverint; dico hanc voluntatem conditionalem servandi stare posse cum decreto absoluto reprobandi; quia non denotat actum voluntatis Divinae ad personam aliquam singularem servandam terminatum, sed decretum voluntatis Divinae de universali et perpetuo nexu duarum rerum, fidei scilicet et salutis. Unde recte colligamus, si fides perseverans in quacunque singulari persona reperiretur, esset quoque in Deo voluntas eandem personam servandi; sed non recte inferamus, in decreto efficacem gratiam praeparante, et ad vitam infallibiliter ordinante, neminem fuisse a Deo antecedenter praeteritum. Ut verbo expediamus nos ab hac objectione; Sicut nulla pugna est inter haec duo, Deus praedestinavit Paulum ad vitam aeternam, et, Deus damnaret Paulum si non crederet, si non perseveraret, ita nec inter haec duo, Deus non praedestinavit, vel Deus praeteriit et rejecit Judam, et Deus salvaret Judam si crederet et perseveraret. Nam sub conditione velle servare, nec arguit electionem, nec negat reprobationem.