But others among our doctors state their sentiments on this subject in the following manner:
1. Because God willed within himself from all eternity to make a decree by which he might elect certain men and reprobate the rest, he viewed and considered the human race not only as created but likewise as fallen or corrupt, and on that account obnoxious to cursing and malediction. Out of this lapsed and accursed state God determined to liberate certain individuals and freely to save them by his grace, for a declaration of his mercy; but he resolved in his own just judgment to leave the rest under the curse [or malediction] for a declaration of his justice. In both these cases God acts without the least consideration of repentance and faith in those whom he elects, or of impenitence and unbelief in those whom he reprobates.
2. The special means which relate particularly to the execution both of election and reprobation, are the very same as those which we have already expounded in the first of these kinds of Predestination, with the exception of those means which are common both to election and reprobation; because this [third] opinion places the fall of man, not as a means fore-ordained for the execution of the preceding decree of Predestination, but as something that might furnish a fixed purpose or occasion for making this decree of Predestination.