From William Perkins....
Predestination has two parts: the decree of election and the decree of reprobation. So Isidore says, "There is a double predestination: either of the elect to rest, or of the reprobate to death. And both are done by God that He might make the elect always to follow after heavenly and spiritual things, and that He might suffer the reprobate by forsaking them to be delighted always with earthly and outward things." And Angelome says, "Christ by His secret dispensation has out of an unfaithful people predestinated some to everlasting liberty, quickening them of His free mercy, and damned others in everlasting death in leaving them by His hidden judgment in their wickedness."
The decree of election is that whereby God has ordained certain men to His glorious grace in the obtaining of their salvation and heavenly life by Christ (Eph. 1:5).
In the decree of election according to God's determination, there is (as we conceive) a double act. The former concerns the end; the latter concerns the means tending to the end. (These acts are usually called the decree and the execution of the decree.) This the Holy Ghost seems to me to have taught very evidently, "that the purpose which is according to election might remain" (Rom. 9:11). Here, we see that Paul distinguishes God's eternal purpose and election and places in His decree a certain election in the first place before the purpose of damning or saving.
And in Romans 8:29–30, "Those which He knew before, He also predestinated to be made like to the image of His Son. Whom He predestinated, them also He called." In which words, Paul distinguishes between the decree and the execution thereof, which he makes to be in these three: vocation, justification, and glorification. Moreover, He distinguishes the decree into two acts: foreknowledge, whereby He does acknowledge some men for His own before the rest; and predestination, whereby He has determined from eternity to make them like to Christ. In like manner, Peter teaches (1 Peter 1:2), where he says "that the faithful are elected
according to the foreknowledge of God the Father to sanctification of the spirit." If any man shall say that by foreknowledge in these places we must understand (as many would) the foreknowledge or foreseeing of future faith, he is manifestly deceived. For whom God foreknew, them He did predestinate that they should be like to Christ—that is, that they should be made just and the sons of God. For Paul adds, "That He might be the firstborn among many brethren" (Rom. 8:29). But those which are predestinated to be just and to be the sons of God are also predestinated to believe, because adoption and righteousness are received by faith. Now we cannot rightly say that God does first foreknow that men will believe and afterward predestinate them to believe, because that God has therefore foreknown that those shall believe whom He did foreknow would believe, because He did decree that they should believe.
Predestination has two parts: the decree of election and the decree of reprobation. So Isidore says, "There is a double predestination: either of the elect to rest, or of the reprobate to death. And both are done by God that He might make the elect always to follow after heavenly and spiritual things, and that He might suffer the reprobate by forsaking them to be delighted always with earthly and outward things." And Angelome says, "Christ by His secret dispensation has out of an unfaithful people predestinated some to everlasting liberty, quickening them of His free mercy, and damned others in everlasting death in leaving them by His hidden judgment in their wickedness."
The decree of election is that whereby God has ordained certain men to His glorious grace in the obtaining of their salvation and heavenly life by Christ (Eph. 1:5).
In the decree of election according to God's determination, there is (as we conceive) a double act. The former concerns the end; the latter concerns the means tending to the end. (These acts are usually called the decree and the execution of the decree.) This the Holy Ghost seems to me to have taught very evidently, "that the purpose which is according to election might remain" (Rom. 9:11). Here, we see that Paul distinguishes God's eternal purpose and election and places in His decree a certain election in the first place before the purpose of damning or saving.
And in Romans 8:29–30, "Those which He knew before, He also predestinated to be made like to the image of His Son. Whom He predestinated, them also He called." In which words, Paul distinguishes between the decree and the execution thereof, which he makes to be in these three: vocation, justification, and glorification. Moreover, He distinguishes the decree into two acts: foreknowledge, whereby He does acknowledge some men for His own before the rest; and predestination, whereby He has determined from eternity to make them like to Christ. In like manner, Peter teaches (1 Peter 1:2), where he says "that the faithful are elected
according to the foreknowledge of God the Father to sanctification of the spirit." If any man shall say that by foreknowledge in these places we must understand (as many would) the foreknowledge or foreseeing of future faith, he is manifestly deceived. For whom God foreknew, them He did predestinate that they should be like to Christ—that is, that they should be made just and the sons of God. For Paul adds, "That He might be the firstborn among many brethren" (Rom. 8:29). But those which are predestinated to be just and to be the sons of God are also predestinated to believe, because adoption and righteousness are received by faith. Now we cannot rightly say that God does first foreknow that men will believe and afterward predestinate them to believe, because that God has therefore foreknown that those shall believe whom He did foreknow would believe, because He did decree that they should believe.