What is predestination?

For it were no longer seemly that the friend of God, whom “God hath fore-ordained before the foundation of the world” to be enrolled in the highest “adoption,” should fall into pleasures or fears, and be occupied in the repression of the passions. For I venture to assert, that as he is predestinated through what he shall do, and what he shall obtain, so also has he predestinated himself by reason of what he knew and whom he loved; not having the future indistinct, as the multitude live, conjecturing it, but having grasped by gnostic faith what is hidden from others.

Clement of Alexandria, The Stromata, or Miscellanies 6.9

How then has He chosen us, before we came into existence, but that, as he says himself, in Him we were represented beforehand? and how at all, before men were created, did He predestinate us unto adoption, but that the Son Himself was ‘founded before the world,’ taking on Him that economy which was for our sake? or how, as the Apostle goes on to say, have we ‘an inheritance being predestinated,’ but that the Lord Himself was founded ‘before the world,’ inasmuch as He had a purpose, for our sakes, to take on Him through the flesh all that inheritance of judgment which lay against us, and we henceforth were made sons in Him? and how did we receive it ‘before the world was,’ when we were not yet in being, but afterwards in time, but that in Christ was stored the grace which has reached us?

Athanasius of Alexandria, Against the Arians. (Orationes contra Arianos IV.) 2.3.9

What is meant by, “He chose us in Him?” By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world.

John Chrysostom, Homilies on Ephesians 2

Moreover, that which I said, “That the salvation of this religion has never been lacking to him who was worthy of it, and that he to whom it was lacking was not worthy,”—if it be discussed and it be asked whence any man can be worthy, there are not wanting those who say—by human will. But we say, by divine grace or predestination. Further, between grace and predestination there is only this difference, that predestination is the preparation for grace, while grace is the donation itself. When, therefore the apostle says, “Not of works, lest any man should boast. For we are His workmanship, created in Christ Jesus in good works,” it is grace; but what follows—“which God hath prepared that we should walk in them”—is predestination, which cannot exist without foreknowledge, although foreknowledge may exist without predestination; because God foreknew by predestination those things which He was about to do, whence it was said, “He made those things that shall be.”

Augustine of Hippo, A Treatise on the Predestination of the Saints 2.19

God chose Christ’s members in Him before the foundation of the world; and how should He choose those who as yet did not exist, except by predestinating them? Therefore He chose us by predestinating us. Would he choose the unholy and the unclean? Now if the question be proposed, whether He would choose such, or rather the holy and unstained, who can ask which of these he may answer, and not give his opinion at once in favour of the holy and pure?

Augustine of Hippo, A Treatise on the Predestination of the Saints 2.35

From everlasting, because of predestination, to everlasting, because of glorification. The one process is without beginning, the other knows no ending. Indeed, those whom He predestines from everlasting, He glorifies to everlasting, with an interval, at least, in the case of adults, of calling and justification between. So at the rising of the Sun of Righteousness, the mystery, hidden from eternity, concerning souls that have been predestinated and are to be glorified, begins in some degree to emerge from the depths of eternity, as each soul, called by fear and justified by love, becomes assured that it, too, is of the number of the blessed, knowing well that whom He justified, them also He glorified (Rom. viii. 30).

Bernard of Clairvaux, Some Letters of Saint Bernard 41

SINCE it has been shown that by the action of God some are guided to their last end with the aid of grace, while others, bereft of that same aid of grace, fall away from their last end; and at the same time all things that are done by God are from eternity foreseen and ordained by His wisdom, as has also been shown, it needs must be that the aforesaid distinction of men has been from eternity ordained of God. Inasmuch therefore as He has from eternity pre-ordained some to be guided to the last end, He is said to have ‘predestined’ them.

Thomas Aquinas, Summa contra Gentiles 3.164

I answer that, Predestination is not anything in the predestined; but only in the person who predestines. We have said above that predestination is a part of providence.

Thomas Aquinas, Summa Theologica I.Q23.A2

In God, however, it is the reverse. For His will, by which in loving He wishes good to someone, is the cause of that good possessed by some in preference to others. Thus it is clear that love precedes election in the order of reason, and election precedes predestination. Whence all the predestinate are objects of election and love.

Thomas Aquinas, Summa Theologica I.Q23.A4

I answer that, As is clear from what has been said in the FP, Q[23], AA[1] ,2, predestination, in its proper sense, is a certain Divine preordination from eternity of those things which are to be done in time by the grace of God.

Thomas Aquinas, Summa Theologica III.Q24.A1

God has from the beginning freely, and of his mere grace, without any respect of men, predestinated or elected the saints, whom he will save in Christ, according to the saying of the apostle, ‘And he hath chosen us in him before the foundation of the world’ ( Ephesians 1:4 ); and again, ‘Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Saviour Jesus Christ’ ( 2 Timothy 1:9,10 ). Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now ingrafted into Christ by faith, the same also were elected.

Reformed Churches, Second Helvetic Confession 10

Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God’s purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God’s mercy, they attain to everlasting felicity. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God

Church of England, Thirty-Nine Articles 17

Election [or choosing] is God’s unchangeable purpose by which he did the following: Before the foundation of the world, by sheer grace, according to the free good pleasure of his will, he chose in Christ to salvation a definite number of particular people out of the entire human race, which had fallen by its own fault from its original innocence into sin and ruin. Those chosen were neither better nor more deserving than the others, but lay with them in the common misery. He did this in Christ, whom he also appointed from eternity to be the mediator, the head of all those chosen, and the foundation of their salvation. And so he decided to give the chosen ones to Christ to be saved, and to call and draw them effectively into Christ’s fellowship through his Word and Spirit. In other words, he decided to grant them true faith in Christ, to justify them, to sanctify them, and finally, after powerfully preserving them in the fellowship of his Son, to glorify them. God did all this in order to demonstrate his mercy, to the praise of the riches of his glorious grace.

Reformed Churches, Canons of Dort 1.7

As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation.

Westminster Assembly, Westminster Confession of Faith 3.6

Q. 12. What are the decrees of God? A. God’s decrees are the wise, free, and holy acts of the counsel of his will, whereby, from all eternity, he hath, for his own glory, unchangeably foreordained whatsoever comes to pass in time, especially concerning angels and men.

Westminster Assembly, Westminster Larger Catechism 12

Election and predestination, which are the secret springs whence the others flow, v. 4, 5, 11 . Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children.

Matthew Henry, Commentary on Ephesians 1.2

Election is either to an office: so Saul was the man whom the Lord chose to be king ( 1 Sam. x. 24 ), and our Lord says to his apostles, Have not I chosen you twelve? ( John vi. 70 ); or it is to a church-state, for the enjoyment of special privileges: thus Israel was God's elect ( Deut. vii. 6 ), For thou art a holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth; or it is to eternal salvation: God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth. This is the election here spoken of, importing God's gracious decree or resolution to save some, and bring them, through Christ, by proper means, to eternal life.

Matthew Henry, Commentary on First Peter 1.1

Whom he foreknew, he also predestinated conformable to the image of his Son - Here the apostle declares who those are whom he foreknew and predestinated to glory; namely, those who are conformable to the image of his Son. This is the mark of those who are foreknown and will be glorified, 2 Tim. ii, 19.

John Wesley, Notes on the Bible 6.8

Elect - By the free love and almighty power of God taken out of, separated from, the world. Election, in the scripture sense, is God's doing anything that our merit or power have no part in.

John Wesley, Notes on the Bible 21.1

Does God's predestination of man to happiness remain unchanged, seeing that now man is not happy? It remains unchanged; inasmuch as God, of his foreknowledge and infinite mercy, hath predestined to open for man, even after his departure from the way of happiness, a new way to happiness, through his only-begotten Son Jesus Christ.

Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 122–128

He hath chosen us, in him, before the foundation of the world, are the words of the Apostle Paul. Eph. i. 4. 123. How are we to understand the predestination of God, with respect to men in general, and to each man severally? God has predestined to give to all men, and has actually given them preparatory grace, and means sufficient for the attainment of happiness.

Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church q. 122–128

The choosing here mentioned is evidently twofold. It includes not only the election to the Apostolic office, which was peculiar to the eleven, but the election to eternal life, which is the privilege of all believers.

J.C. Ryle, Expository Thoughts on John John 15:12-16

predestinated—more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Eph 1:11; Ro 8:29).

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Ephesians 1

There is an ambiguity in the word predestination. It may be used, first, in the general sense of foreordination. … Thirdly, it is used in theology generally to express the purpose of God in relation to the salvation of individual men. It includes the selection of one portion of the race to be saved, and the leaving the rest to perish in sin.

Charles Hodge, Systematic Theology III.1.3

Throughout this book the terms "predestination" and "foreordination" are used as exact synonyms, the choice being deterrained only by taste. If a distinction be desired the word "foreordination" can perhaps better be used where the thing spoken of is an event in history or in nature, while "predestination" can refer mainly to the final destiny of persons.

Loraine Boettner, The Reformed Doctrine of Predestination 1

The doctrine of Election is to be looked upon as only a particular application of the general doctrine of Predestination or Foreordination as it relates to the salvation of sinners; and since the Scriptures are concerned mainly with the redemption of sinners, this part of the doctrine is naturally thrown up into a place of special prominence. It partakes of all the elements of the general doctrine; and since it is the act of an infinite moral Person, it is represented as being the eternal, absolute, immutable, effective determination by His will of the objects of His saving operations. And no aspect of this elective choice is more constantly emphasized than that of its absolute sovereignty.

Loraine Boettner, The Reformed Doctrine of Predestination 12

THE GREEK WORDS proorizein AND proorismos. These words always refer to absolute predestination. In distinction from the other words, they really require a complement. The question naturally arises, Foreordained unto what? The words always refer to the foreordination of man to a certain end, and from the Bible it is evident that the end may be either good or bad, Acts 4:28; Eph. 1:5. However, the end to which they refer is not necessarily the final end, but is even more frequently some end in time, which is in turn a means to the final end, Acts 4:28; Rom. 8:29; I Cor. 2:7; Eph. 1:5,11.

Louis Berkhof, Systematic Theology 1.2.2

THE GREEK WORDS protithenai AND prothesis. In these words attention is directed to the fact that God sets before Him a definite plan to which He steadfastly adheres. … The decree of predestination is undoubtedly in all its parts the concurrent act of the three persons in the Trinity, who are one in their counsel and will. But in the economy of salvation, as it is revealed in Scripture, the sovereign act of predestination is more particularly attributed to the Father, John 17:6,9; Rom. 8:29; Eph. 1:4; I Pet. 1:2.

Louis Berkhof, Systematic Theology 1.2.2

In distinction from the decree of God in general, predestination has reference to God's rational creatures only. Most frequently it refers to fallen men. Yet it is also employed in a wider sense, and we use it in the more inclusive sense here, in order to embrace all the objects of predestination.

Louis Berkhof, Systematic Theology 1.2.2

“Fore-ordained,” he saith, pointing out the care had of us. … And this is what Paul is earnest to point out now; that God always loved us even from the beginning and when as yet we were not. For unless He had loved us, He would not have fore-ordained our riches.

John Chrysostom, Homilies on First Corinthians 8

For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.” It is of these who are predestinated, that not one shall perish with the devil; not one shall remain even to death under the power of the devil.

Augustine of Hippo, On the Holy Trinity 13.16

Therefore He maketh thee to differ who bestows that whence thou art made to differ, by removing the penalty that is due, by conferring the grace which is not due. He maketh to differ, who, when the darkness was upon the face of the abyss, said, “Let there be light; and there was light, and divided”—that is, made to differ—“between the light and the darkness.” For when there was only darkness, He did not find what He should make to differ; but by making the light, He made to differ; so that it may be said to the justified wicked, “For ye were sometime darkness, but now are ye light in the Lord.” And thus he who glories must glory not in himself, but in the Lord.

Augustine of Hippo, A Treatise Against Two Letters of the Pelagians 2.15

Showing, however, what it is to be called according to His purpose, he presently added what I have already quoted above, “Because whom He did before foreknow, He also predestinated to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called,” to wit, according to His purpose; “and whom He called, them He also justified; and whom He justified, them He also glorified.” All those things are already done: He foreknew, He predestinated, He called, He justified; because both all are already foreknown and predestinated, and many are already called and justified; but that which he placed at the end, “them He also glorified” (if, indeed, that glory is here to be understood of which the same apostle says, “When Christ your life shall appear, then shall ye also appear with Him in glory” ), this is not yet accomplished.

Augustine of Hippo, A Treatise on Rebuke and Grace 23

Let us, then, look into the words of the apostle and see whether He chose us before the foundation of the world because we were going to be holy and immaculate, or in order that we might be so. “Blessed,” says he, “be the God and Father of our Lord Jesus Christ, who hath blessed us in all spiritual blessing in the heavens in Christ; even as He hath chosen us in Himself before the foundation of the world, that we should be holy and unspotted.” Not, then, because we were to be so, but that we might be so.

Augustine of Hippo, A Treatise on the Predestination of the Saints 2.36

Certainly we were to be such for the reason that He has chosen us, predestinating us to be such by His grace. Therefore “He blessed us with spiritual blessing in the heavens in Christ Jesus, even as He chose us in Him before the foundation of the world, that we should be holy and immaculate in His sight, in order that we might not in so great a benefit of grace glory concerning the good pleasure of our will.

Augustine of Hippo, A Treatise on the Predestination of the Saints 2.36

Because He Himself worketh according to His purpose that we may be to the praise of His glory, and, of course, holy and immaculate, for which purpose He called us, predestinating us before the foundation of the world. Out of this, His purpose, is that special calling of the elect for whom He co-worketh with all things for good, because they are called according to His purpose, and “the gifts and calling of God are without repentance.”

Augustine of Hippo, A Treatise on the Predestination of the Saints 2.37

Either we may understand Paul to say, that the ground of sanctification is the call of God, inasmuch as God has chosen them; meaning, that this depends on his grace, not on the excellence of men; or we may understand him to mean, that, it accords with our profession that we be holy, this being the design of the doctrine of the gospel. The former interpretation appears to suit better with the context, but it is of no great consequence in which way you understand it, as there is an entire agreement between the two following positions — that our holiness flows from the fountain of divine election, and that it, is the end of our calling.

John Calvin, Commentary on Corinthians, Vol. 1 1.1

A question arises, What is the nature of this calling? For, seeing that we were “chosen in Christ before the creation of the world,” ( Ephesians 1:4 ,) it follows that election goes before this calling; for it is the commencement and foundation of our election. Accordingly, it might be thought that Isaiah says far less than the occasion demands, when he says that he was “called from the womb;” for he had been called long before. But the answer is easy; for the subject here treated of is not eternal election, by which we are adopted to be his sons, but only the appointment or consecration by which Christ is set apart to that office, that no man may think that he intruded into it without being duly authorized.

John Calvin, Commentary on Isaiah, Vol. 4 49.1

But in election we perceive the beginning of sanctification; for it was in consequence of God having deigned to elect them out of his mere good pleasure, that this nation became his peculiar inheritance. Isaiah therefore points out the secret will of God, from which sanctification proceeds; that Israel might not think that he had been selected on account of his own merits. As if he had said, “The Lord, who hath chosen thee, gives actual proof of his election, and shows it by the effect.” In the same manner, therefore, as the truth of God ought to be acknowledged in our salvation, so salvation ought to be ascribed exclusively to his election, which is of free grace.

John Calvin, Commentary on Isaiah, Vol. 4 49.1

Whom God elected, he also hath predestinated to be conformed to the image of Christ, that he may be the first-born among the brethren.

John Calvin, Commentary on Philippians, Colossians, and Thessalonians Colossians 1.6

The import of what is said is, that the children of God are distinguished from the reprobate by this mark, that they live a godly and a holy life, because this is the design and end of election. Hence it is evident how wickedly some vile unprincipled men prattle, when they seek to make gratuitous election an excuse for all licentiousness; as though, forsooth! we may sin with impunity, because we have been predestinated to righteousness and holiness!

John Calvin, Commentary on the Catholic Epistles 2 Peter 1.3

But if it is plainly owing to the mere pleasure of God that salvation is spontaneously offered to some, while others have no access to it, great and difficult questions immediately arise, questions which are inexplicable, when just views are not entertained concerning election and predestination. To many this seems a perplexing subject, because they deem it most incongruous that of the great body of mankind some should be predestinated to salvation, and others to destruction.

John Calvin, Institutes of the Christian Religion III.21

But that the subject may be more fully illustrated, we must treat both of the calling of the elect, and of the blinding and hardening of the ungodly. … The special election which otherwise would remain hidden in God, he at length manifests by his calling. … Though the Lord, by electing his people, adopted them as his sons, we, however, see that they do not come into possession of this great good until they are called; but when called, the enjoyment of their election is in some measure communicated to them.

John Calvin, Institutes of the Christian Religion III.24

The means which he hath ordained whereby we shall be brought unto this salvation, so designed in his eternal purpose, is the “sanctification of the Spirit.” Gospel holiness, therefore, is the effect of that sanctification of the Spirit, which God hath designed as the especial way and means on their part of bringing the elect unto salvation; and his choosing of them is the cause and reason why he doth so sanctify them by his Spirit. And where our sanctification is comprised under our vocation, because therein and thereby we are sanctified, by the sanctifying principle of holiness communicated unto us, it is not only reckoned as an effect and consequent of our predestination, but is so conjoined thereunto as to declare that none others are partakers of it but those that are predestinate, Rom. viii. 29, 30.

John Owen, Pneumatologia 4.6

II. It is the eternal and immutable purpose of God, that all who are his in a peculiar manner, all whom he designs to bring unto blessedness in the everlasting enjoyment of himself, shall antecedently thereunto be made holy. This purpose of his God hath declared unto us, that we may take no wrong measures of our estate and condition, nor build hopes or expectations of future glory on sandy foundations that will fail us. Whatever we are else, in parts, abilities, profession, moral honesty, usefulness unto others, reputation in the church, if we are not personally, spiritually, evangelically holy, we have no interest in that purpose or decree of God whereby any persons are designed unto salvation and glory.

John Owen, Pneumatologia 5.2

The counsels of God, therefore, concerning us do not depend on our holiness; but upon our holiness our future happiness depends in the counsels of God. Hence we may see wherein lies the force of the argument for the necessity of holiness from God’s decree of election; and it consists in these two things:— First, That such is the nature of the unalterable decree of God in this matter, that no person living can ever attain the end of glory and happiness without the means of grace and holiness; the same eternal purpose respecteth both. … He hath ordained none to salvation, but he hath ordained them antecedently to be holy. Not the least infant that goes out of this world shall come to eternal rest unless it be sanctified, and so made habitually and radically holy. He chooseth none to salvation but through the sanctification of the Spirit.

John Owen, Pneumatologia 5.2

It appears, from what hath been discoursed, that the electing love of God is a powerful constraining motive unto holiness, and that which proves invincibly the necessity of it in all who intend the eternal enjoyment of God. … The removal of this objection shall put a close unto our discourse on this subject; and I answer, —

John Owen, Pneumatologia 5.2

Election is the fountain-cause of our vocation. … So that the foundation of vocation is election.

Thomas Watson, A Body of Divinity 6.2

Without sanctification we can show no sign of our election. 2 Thess 2:13. Election is the cause of our salvation, sanctification is our evidence. Sanctification is the ear-mark of Christ's elect sheep.

Thomas Watson, A Body of Divinity 6.5

All that are chosen from eternity, are effectually called, in the fulness of time ( Rom. viii. 30 ), so that in making our effectual calling sure we make sure our election ( 2 Pet. i. 10 ); but it is not so as to the outward call; many are called, and yet refuse ( Prov. i. 24 ), nay, as they are called to God, so they go from him ( Hos. xi. 2, 7 ), by which it appears that they were not chosen, for the election will obtain, Rom. xi. 7 . Note, There are but few chosen Christians, in comparison with the many that are only called Christians; it therefore highly concerns us to build our hope for heaven upon the rock of an eternal choice, and not upon the sand of an external call; and we should fear lest we be found but seeming Christians, and so should really come short; nay, lest we be found blemished Christians, and so should seem to come short, Heb. iv. 1 .

Matthew Henry, Commentary on Matthew 20.1

God hath elected some to eternal life, some, not all; persons, not qualification. [2.] All that are chosen to eternal life as the end are chosen to obedience as the way.

Matthew Henry, Commentary on First Peter 1.1

Whom he did foreknow, that is, whom he designed for his friends and favourites. I know thee by name, said God to Moses, Exod. xxxiii. 12 . Now those whom god thus foreknew he did predestinate to be conformed to Christ. 1. Holiness consists in our conformity to the image of Christ.

Matthew Henry, Commentary on Romans 8.5

All that God hath from eternity foreknown with favour he hath predestinated to this conformity. It is not we that can conform ourselves to Christ. Our giving ourselves to Christ takes rise in God's giving us to him; and, in giving us to him, he predestinated us to be conformable to his image. It is a mere cavil therefore to call the doctrine of election a licentious doctrine, and to argue that it gives encouragement to sin, as if the end were separated from the way and happiness from holiness.

Matthew Henry, Commentary on Romans 8.5

All that God did from eternity predestinate to grace and glory he does, in the fulness of time, effectually call. … Them he called, that the purpose of God, according to election, might stand: we are called to that to which we were chosen. So that the only way to make our election sure is to make sure our calling, 2 Pet. i. 10 .

Matthew Henry, Commentary on Romans 8.5

The eternal date of it—it is from the beginning; not the beginning of the gospel, but the beginning of the world, before the foundation of the world, Eph. i. 4 . … The decree of election therefore connects the end and the means, and these must not be separated. We are not the elected of God because we were holy, but that we might be holy.

Matthew Henry, Commentary on Second Thessalonians 2.3

All who are thus renewed are elected of God, holy, and therefore the more beloved of him. Holiness is the consequence of their election, and God's superior love, of their holiness.

John Wesley, Notes on the Bible 12.3

Moreover—"And," or "Now"; explanatory of Ro 8:29—In "predestinating us to be conformed to the image of His Son" in final glory, He settled all the successive steps of it. Thus whom he did predestinate, them he also called—The word "called" (as Hodge and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of the Gospel (as in Mt 20:16; 22:14). It always means "internally, effectually, savingly called."

Robert Jamieson, A.R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible Romans 8

Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. … In this passage the Augustinian doctrine of election is stated as clearly and as comprehensively as it has ever been presented in human language.

Charles Hodge, Systematic Theology III.1.8

Those whom He has predestinated to be conformed to the image of his Son, them He calls to the exercise of faith and repentance; and whom He thus calls He justifies, He provides for them and imputes to them a righteousness which satisfies the demands of the law, and which entitles them in Christ and for his sake to eternal life; and those whom He justifies He glorifies. … But if faith and repentance are the gifts of God, the results of his effectual vocation, then bestowing those gifts is a revelation of the purpose of God to save those to whom they are given. It is an evidence that God has predestinated them to be conformed to the image of his Son, i.e., to be like Him in character, destiny, and glory, and that He will infallibly carry out his purpose.

Charles Hodge, Systematic Theology III.16.8

The first question which we need to ask ourselves then, is, Do we find this doctrine taught in the Scriptures? … In Romans 8:29, 30 we read of that golden chain of redemption which stretches from the eternity that is past to the eternity that is to come,—"For whom He foreknew, He also foreordained to be conformed to the image of His Son, that He might be the first-born among many brethren; and whom He foreordained, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." Foreknown, foreordained, called, justified, glorified, with always the same people included in each group; and where one of these factors is present, all the others are in principle present with it.

Loraine Boettner, The Reformed Doctrine of Predestination 13

Paul has cast the verse in the past tense because with God the purpose is in principle executed when formed, so certain is it of fulfillment. "These five golden links," says Dr. Warfield, "are welded together in one unbreakable chain, so that all who are set upon in God's gracious distinguishing view are carried on by His grace, step by step, up to the great consummation of that glorification which realizes the promised conformity to the image of God's own Son. It is 'election,' you see, that does all this; for 'whom He foreknew, . . . . . them He also glorified'."

Loraine Boettner, The Reformed Doctrine of Predestination 13

Election includes both means and ends,—election to eternal life includes election to righteous living here in this world. The elective decree is made effective by the efficient work of the Holy Spirit, who works when, and where, and how He pleases.

Loraine Boettner, The Reformed Doctrine of Predestination 23

Just as a purpose to build includes the hewing of stone, the squaring of timbers, and the preparation of all other materials which enter into the structure; and as a declaration of war implies arms, ammunition, ships, and all other necessary equipment; so the election of some to the eternal enjoyment of heaven includes their election to holiness here. It is not the individual as such, but the individual as holy and virtuous, that is predestinated to eternal life.

Loraine Boettner, The Reformed Doctrine of Predestination 32

In the plainest of language Paul taught that the very purpose of election is, "That we should be holy and without blemish before Him in love," Eph. 1:4; that we are "foreordained to be conformed to the image of His Son," Rom. 8:29; and that "God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth," II Thess. 2:13. "As many as were ordained to eternal life believed," Acts 13:48. The predestinated, called, justified, glorified ones are the same, Row. 8:29, 30. Therefore the purpose of God according to election must stand, Rom. 9:11.

Loraine Boettner, The Reformed Doctrine of Predestination 32

Verse 30: And whom He foreordained, them He also called—Since we are here considering God’s unfolding of His purpose (of verse 28), we must regard called from God’s side,—who counts things not being, being. Further, calling is here that determination by God of the sphere and mode of life those should have whom He foreknew and foreordained. This “calling” belongs to Eternity past; as “calling,” for example in II Thessalonians 2:14; Gal. 1:6, belongs to experience in present time.

William R. Newell, Romans Verse-by-Verse 8

Wherefore, if it had been through their own righteousness, not through His grace, that they were elected, they would not have been chosen out of the world, because they would already not be of the world if already they were just. And again, if the reason why they were elected was, that they were already just, they had already first chosen the Lord. … He then is Himself our righteousness.

Augustine of Hippo, On Patience 17

In the first book I take the words of Paul: “As he hath chosen us before the foundation of the world, that we might be holy and unspotted before him.” This I have interpreted as referring not, according to Origen’s opinion, to an election of those who had existed in a previous state, but to the foreknowledge of God; and I close the discussion with these words: “His assertion that we have been chosen before the foundation of the world that we should be holy and without blemish before him, that is, before God, belongs to the foreknowledge of God, to whom all things which are to be are already made, and are known before they come into being. Thus Paul was predestinated in the womb of his mother: and Jeremiah before his birth is sanctified, chosen, confirmed, and, as a type of Christ, sent as a prophet to the Gentiles.”

Rufinus of Aquileia, Life and Works of Rufinus with Jerome's Apology Against Rufinus 12.1.23

For this above all that invaluable sentence teaches us, because though each man’s end is known beforehand to Him before his birth, yet somehow He so orders all things by a plan and method for all, and with regard to man’s disposition, that He decides on everything not by the mere exercise of His power, nor according to the ineffable knowledge which His Prescience possesses, but according to the present actions of men, and rejects or draws to Himself each one, and daily either grants or withholds His grace. And that this is so the election of Saul also shows us, of whose miserable end the foreknowledge of God certainly could not be ignorant, and yet He chose him out of so many thousands of Israel and anointed him king, rewarding the then existing merits of his life, and not considering the sin of his coming fall, so that after he became reprobate, God complains almost in human terms and, with man’s feelings, as if He repented of his choice, saying: “It repenteth Me that I have appointed Saul king: for he hath forsaken Me, and hath not performed My words;” and again: “But Samuel was grieved for Saul because the Lord repented that He had made Saul king over Israel.”

John Cassian, The Conferences of John Cassian. Part II. Containing Conferences XI-XVII 8.25

The moving or efficient cause of predestination unto life is not the foresight of faith, or of perseverance, or of good works, or of any thing that is in the person predestinated, but only the good will and pleasure of God.

Church of England, Lambeth Articles 2

Use one: If God's decree be eternal and unchangeable, then God does not elect upon our faith foreseen, as the Arminians maintain. … God's decree of election is eternal and unchangeable, and therefore depends not upon faith foreseen. ‘As many as were ordained to eternal life, believed.' Acts 13:38. They were not elected because they believed, but they believed because they were elected.

Thomas Watson, A Body of Divinity 3.4

Whence then are some vessels of wrath, and some of mercy? Of their own free choice. … And if he was not saved, it was quite owing to his own will: since, as for what concerneth God, he had as much done for him as they who were saved.

John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18

Many professing a desire to defend the Deity from an invidious charge admit the doctrine of election, but deny that any one is reprobated (Bernard. in Die Ascensionis, Serm. 2). This they do ignorantly and childishly since there could be no election without its opposite reprobation. God is said to set apart those whom he adopts for salvation. It were most absurd to say, that he admits others fortuitously, or that they by their industry acquire what election alone confers on a few. Those, therefore, whom God passes by he reprobates, and that for no other cause but because he is pleased to exclude them from the inheritance which he predestines to his children.

John Calvin, Institutes of the Christian Religion III.23

God from eternity hath predestinated certain men unto life; certain men he hath reprobated.

Church of England, Lambeth Articles 1

Reprobation, in its first notion, is an act of preterition, or passing by. A man is not made wicked by the act of God; but it supposeth him wicked; and so it is nothing else but God’s leaving a man in that guilt and filth wherein he beholds him. In its second notion, it is an ordination, not to a crime, but to a punishment (Jude 4): “an ordaining to condemnation.” And though it be an eternal act of God, yet, in order of nature, it follows upon the foresight of the transgression of man, and supposeth the crime. God considers Adam’s revolt, and views the whole mass of his corrupted posterity, and chooses some to reduce to himself by his grace, and leaves others to lie sinking in their ruins.

Stephen Charnock, The Existence and Attributes of God 11

There is no decreed reprobation, excluding any one from heaven. "God sent not His Son into the world to condemn the world, but that the world through Him might be saved." There is no unwillingness on God's part to receive any sinner, however great his sins. God has sent "light" into the world, and if man will not come to the light, the fault is entirely on man's side.

J.C. Ryle, Expository Thoughts on John John 3:9-21

For “the children,” he says, “being not yet born, nor having done any good or evil, that the purpose of God according to election might stand, it was said unto her that the elder shall serve the younger:” for this was a sign of foreknowledge, that they were chosen from the very birth. That the election made according to foreknowledge, might be manifestly of God, from the first day He at once saw and proclaimed which was good and which not. … Yield then to the incomprehensibleness of the election.

John Chrysostom, The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18

Thou hast the Scripture openly declaring by the voice of God, “Jacob have I loved, but Esau have I hated.” Rebecca bare those two, Jacob and Esau: one of them is chosen, the other is reprobated; one succeeds to the inheritance, the other is disinherited. God does not make His people of Esau, but makes it of Jacob.

Augustine of Hippo, Lectures or Tractates on the Gospel According to St. John 12

There are here two things to be considered, — the predestination of Pharaoh to ruin, which is to be referred to the past and yet the hidden counsel of God, — and then, the design of this, which was to make known the name of God; and on this does Paul primarily dwell: for if this hardening was of such a kind, that on its account the name of God deserved to be made known, it is an impious thing, according to evidence derived from the contrary effect, to charge him with any unrighteousness.

John Calvin, Commentary on Romans 9.4

What is the reason he hardens a Pharaoh, by a denying him that grace which should mollify him, and allows it to another? It is because he will. “Whom he will he hardens” (Rom. ix. 18).

Stephen Charnock, The Existence and Attributes of God 13

But the nation of the Jews were chosen to be the people of God, and were therefore styled, "the children" or "sons of God," Deut. xiv, 1; "holy people," Deut. vii, 6; xiv, 2; "a chosen seed," Deut. iv, 37; "the elect," Isaiah xli, 8, 9; xliii, 10; "the called of God," Isaiah xlviii, 12. And these titles were given to all the nation of Israel, including both good and bad.

John Wesley, Notes on the Bible 6.8

Pharaoh He had hardened. He left him to himself to be a monument of justice. This right, which God both claims and exercises, to choose whom He will to be the recipients of his mercy, involves, the Apostle teaches us, no injustice. It is a right of sovereignty which belongs to God as Creator and as moral Governor. No one had a right to complain if, for the manifestation of his mercy, he saved some of the guilty family of men; and to show his justice, allowed others to bear the just recompense of their sins.

Charles Hodge, Systematic Theology III.1.8

The reason of this is that predestination, as stated above (A[1]) , is a part of providence. … Whence the predestination of some to eternal salvation presupposes, in the order of reason, that God wills their salvation; and to this belong both election and love:---love, inasmuch as He wills them this particular good of eternal salvation; since to love is to wish well to anyone, as stated above ( Q[20], AA[2] ,3):---election, inasmuch as He wills this good to some in preference to others; since He reprobates some, as stated above (A[3]) .

Thomas Aquinas, Summa Theologica I.Q23.A4

So also the order of predestination is certain; yet free-will is not destroyed; whence the effect of predestination has its contingency. Moreover all that has been said about the divine knowledge and will ( Q[14], A[13] ; Q[19], A[4] ) must also be taken into consideration; since they do not destroy contingency in things, although they themselves are most certain and infallible.

Thomas Aquinas, Summa Theologica I.Q23.A6

The futurition of events, according to the Scriptures, depends on the foreordination of God, who foreordains whatever comes to pass. There is no certainty, therefore, which does not depend on the divine purpose.

Charles Hodge, Systematic Theology I.5.8

The word Fatalism has been applied to different systems, some of which admit, while others deny or ignore the existence of a supreme intelligence. But in common usage it designates the doctrine that all events come to pass under the operation of a blind necessity. This system differs from the Scriptural doctrine of foreordination, (1.) … According to the Scriptural doctrine, all things are ordained and controlled to accomplish the highest conceivable or possible good. (2.) In that according to Fatalism the sequence of events is determined by an unintelligent concatenation of causes and effects. According to the doctrine of decrees, that sequence is determined by infinite wisdom and goodness.

Charles Hodge, Systematic Theology I.9.2

Much misunderstanding arises through confusing the Christian Doctrine of Predestination with the heathen doctrine of Fatalism. There is, in reality, only one point of agreement between the two, which is, that both assume the absolute certainty of all future events. The essential difference between them is that Fatalism has no place for a personal God. Predestination holds that events come to pass because an infinitely wise, powerful, and holy God has so appointed them.

Loraine Boettner, The Reformed Doctrine of Predestination 27

Let it be noticed that the objection that foreordination is inconsistent with free agency bears equally against the doctrine of the foreknowledge of God. If God foreknows an event as future, it must be as inevitably certain as if fore-ordained; and if one is inconsistent with free agency, the other is also.

Loraine Boettner, The Reformed Doctrine of Predestination 28

Paul did not mean in this passage, or in 1 Timothy 2:6 , anything else than that the great are called by God, though they are unworthy of it; that men of low condition, though they are despised, are nevertheless adopted by God, who stretches out his hand to receive them. At that time, because kings and magistrates were mortal enemies of the gospel, it might be thought that God had rejected them, and that they cannot obtain salvation. But Paul says that the door must not be shut against them, and that, eventually, God may choose some of this company, though their case appear to be desperate.

John Calvin, Commentary on Timothy, Titus, and Philemon Titus 2.3

If the words of 1 Tim. 2:4, that God "would have all men to be saved, and come to the knowledge of the truth," be taken in the Arminian sense it follows either that God is disappointed in His wishes, or that all men without exception are saved. Furthermore, the doctrine which imputes disappointment to Deity contradicts that class of Scripture passages which teach the sovereignty of God. His will in this respect has been the same through the centuries. And if He had willed that the Gentiles should be saved, why was it that He confined the knowledge of the way of salvation to the narrow limits of Judea?

Loraine Boettner, The Reformed Doctrine of Predestination 34

The last book of the Bible concludes with a beautiful general invitation: "And the Spirit and the bride say, Come. And he that heareth, let him say, Come. And he that is athirst, let him come: he that will, let him take of the water of life freely," Rev. 22:17. That the gospel invitation is not limited to the elect, as some hold, is quite evident from such passages as Ps. 81:11-13; Prov. 1:24-26; Ezek. 3:19; Matt. 22:2-8,14; Luke 14:16-24.

Louis Berkhof, Systematic Theology 4.5

But now to the saints predestinated to the kingdom of God by God’s grace, the aid of perseverance that is given is not such as the former, but such that to them perseverance itself is bestowed; not only so that without that gift they cannot persevere, but, moreover, so that by means of this gift they cannot help persevering. For not only did He say, “Without me ye can do nothing,” but He also said, “Ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruit, and that your fruit should remain.” By which words He showed that He had given them not only righteousness, but perseverance therein.

Augustine of Hippo, A Treatise on Rebuke and Grace 34

For who of the multitude of believers can presume, so long as he is living in this mortal state, that he is in the number of the predestinated? Because it is necessary that in this condition that should be kept hidden; since here we have to beware so much of pride, that even so great an apostle was buffetted by a messenger of Satan, lest he should be lifted up.

Augustine of Hippo, A Treatise on Rebuke and Grace 40

What then is here said of the elect, every one of the godly, according to the example of Paul, may apply to himself; for this doctrine would have been not only frigid, but wholly lifeless had he buried election in the secret purpose of God. But when we know, that there is here designedly set before us what every one of the godly ought to appropriate to himself, there is no doubt but that we are all encouraged to examine our calling, so that we may become assured that we are the children of God.

John Calvin, Commentary on Romans 8.10

God’s “election” will at last “obtain,” Rom. xi. 7; and “his foundation standeth sure,” 2 Tim. ii. 19. His purpose, which is “according unto election,” is unchangeable; and, therefore, the final perseverance and salvation of those concerned in it are everlastingly secured. This is the design of the apostle’s discourse, Rom. viii, from verse 28 unto the end. Because of the immutability of God’s eternal purpose in our predestination, and his effectual operations in the pursuit and for the execution thereof, the elect of God shall infallibly be carried through all, even the most dreadful oppositions that are made against them, and be at length safely landed in glory.

John Owen, Pneumatologia 5.2

Here is another branch of the true gospel predestination: he that believes is not only elected to salvation, (if he endures to the end,) but is fore-appointed of God to walk in holiness, to the praise of his glory.

John Wesley, Notes on the Bible 10.1

Wherefore, if both the apostles and the teachers of the Church who succeeded them and imitated them did both these things,—that is, both truly preached the grace of God which is not given according to our merits, and inculcated by wholesome precepts a pious obedience,—what is it which these people of our time think themselves rightly bound by the invincible force of truth to say, “Even if what is said of the predestination of God’s benefits be true, yet it must not be preached to the people”? It must absolutely be preached, so that he who has ears to hear, may hear. And who has them if he has not received them from Him who says, “I will give them a heart to know me, and ears to hear?” Assuredly, he who has not received may reject; while, yet, he who receives may take and drink, may drink and live.

Augustine of Hippo, A Treatise on the Gift of Perseverance 51

Chapter 57 [XXII.]—How Predestination Must Be Preached So as Not to Give Offence. And yet this doctrine must not be preached to congregations in such a way as to seem to an unskilled multitude, or a people of slower understanding, to be in some measure confuted by that very preaching of it. Just as even the foreknowledge of God, which certainly men cannot deny, seems to be refuted if it be said to them, “Whether you run or sleep, you shall be that which He who cannot be deceived has foreknown you to be.” And it is the part of a deceitful or an unskilled physician so to compound even a useful medicament, that it either does no good or does harm. But it must be said, “So run that you may lay hold; and thus by your very running you may know yourselves to be foreknown as those who should run lawfully:” and in whatever other manner the foreknowledge of God may be so preached, that the slothfulness of man may be repulsed.

Augustine of Hippo, A Treatise on the Gift of Perseverance 57

Whence, the predestined must strive after good works and prayer; because through these means predestination is most certainly fulfilled. For this reason it is said: "Labor more that by good works you may make sure your calling and election" ( 2 Pet. 1:10 ).

Thomas Aquinas, Summa Theologica I.Q23.A8

Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves.

John Calvin, Commentary on Galatians and Ephesians Ephesians 1.1

The predestination of God is indeed in reality a labyrinth, from which the mind of man can by no means extricate itself: but so unreasonable is the curiosity of man, that the more perilous the examination of a subject is, the more boldly he proceeds; so that when predestination is discussed, as he cannot restrain himself within due limits, he immediately, through his rashness, plunges himself, as it were, into the depth of the sea. What remedy then is there for the godly? Must they avoid every thought of predestination? By no means: for as the Holy Spirit has taught us nothing but what it behoves us to know, the knowledge of this would no doubt be useful, provided it be confined to the word of God. Let this then be our sacred rule, to seek to know nothing concerning it, except what Scripture teaches us: when the Lord closes his holy mouth, let us also stop the way, that we may not go farther.

John Calvin, Commentary on Romans 9.4

Many persons, as soon as they learn that none are heirs of eternal life but those whom God chose before the foundation of the world, ( Ephesians 1:4 ,) begin to inquire anxiously how they may be assured of God’s secret purpose, and thus plunge into a labyrinth, from which they will find no escape.

John Calvin, Harmony of the Evangelists, Vol. 2 1.8

The doctrine of Election and Predestination. It is useful, necessary, and most sweet. Ignorance of it impairs the glory of God, plucks up humility by the roots, begets and fosters pride. The doctrine establishes the certainty of salvation, peace of conscience, and the true origin of the Church.

John Calvin, Institutes of the Christian Religion III.21

The subject of predestination, which in itself is attended with considerable difficulty is rendered very perplexed and hence perilous by human curiosity, which cannot be restrained from wandering into forbidden paths and climbing to the clouds determined if it can that none of the secret things of God shall remain unexplored. When we see many, some of them in other respects not bad men, every where rushing into this audacity and wickedness, it is necessary to remind them of the course of duty in this matter. First, then, when they inquire into predestination, let then remember that they are penetrating into the recesses of the divine wisdom, where he who rushes forward securely and confidently, instead of satisfying his curiosity will enter in inextricable labyrinth.

John Calvin, Institutes of the Christian Religion III.21

Every thing, therefore delivered in Scripture on the subject of predestination, we must beware of keeping from the faithful, lest we seem either maliciously to deprive them of the blessing of God, or to accuse and scoff at the Spirit, as having divulged what ought on any account to be suppressed. Let us, I say, allow the Christian to unlock his mind and ears to all the words of God which are addressed to him, provided he do it with this moderation—viz. that whenever the Lord shuts his sacred mouth, he also desists from inquiry.

John Calvin, Institutes of the Christian Religion III.21

Augustine disguises not that on these grounds he was often charged with preaching the doctrine of predestination too freely, but, as it was easy for him to do, he abundantly refutes the charge. … Only I wish it to be received as a general rule, that the secret things of God are not to be scrutinized, and that those which he has revealed are not to be overlooked, lest we may, on the one hand, be chargeable with curiosity, and, on the other, with ingratitude. For it has been shrewdly observed by Augustine (de Genesi ad Literam, Lib. 5), that we can safely follow Scripture, which walks softly, as with a mother’s step, in accommodation to our weakness.

John Calvin, Institutes of the Christian Religion III.21

But Paul reminds us that the end for which we are elected is, “that we should be holy, and without blame before him,” (Eph. 1:4). If the end of election is holiness of life, it ought to arouse and stimulate us strenuously to aspire to it, instead of serving as a pretext for sloth.

John Calvin, Institutes of the Christian Religion III.23

We have already seen how plainly and audibly Paul preaches the doctrine of free election: is he, therefore, cold in admonishing and exhorting? Let those good zealots compare his vehemence with theirs and they will find that they are ice, while he is all fervor. And surely every doubt on this subject should be removed by the principles which he lays down, that God has not called us to uncleanness; that every one should possess his vessel in honor; that we are the workmanship of God, “created in Christ Jesus unto good works, which God has before ordained that we should walk in them,” (1 Thess. 4:4, 7; Eph. 2:10).

John Calvin, Institutes of the Christian Religion III.23

By inquiring out of the proper way, I mean when puny man endeavors to penetrate to the hidden recesses of the divine wisdom, and goes back even to the remotest eternity, in order that he may understand what final determination God has made with regard to him. In this way he plunges headlong into an immense abyss, involves himself in numberless inextricable snares, and buries himself in the thickest darkness. For it is right that the stupidity of the human mind should be punished with fearful destruction, whenever it attempts to rise in its own strength to the height of divine wisdom. … I cannot wish a stronger proof of the depraved ideas, which men of this description form of predestination, than experience itself furnishes, since the mind cannot be infected by a more pestilential error than that which disturbs the conscience, and deprives it of peace and tranquillity in regard to God.

John Calvin, Institutes of the Christian Religion III.24

The decree of election, considered absolutely in itself, without respect unto its effects, is no part of God’s revealed will; that is, it is not revealed that this or that man is or is not elected. This, therefore, can be made neither argument nor objection about any thing wherein faith or obedience is concerned: for we know it not, we cannot know it, it is not our duty to know it; the knowledge of it is not proposed as of any use unto us, yea, it is our sin to inquire into it.

John Owen, Pneumatologia 5.2

In this state of things, no man, without the highest pride and utmost effect of unbelief, can oppose the secret decree of God unto our known duty. Saith such an one, “I will neither repent, nor believe, nor obey, unless I may first know whether I am elected or no; for all at last will depend thereon.” If this be the resolution of any man, he may go about his other occasions; the gospel hath nothing to say or offer unto him.

John Owen, Pneumatologia 5.2

The decree of God does not affect my endeavour; for he that decreed my salvation decreed it in the use of means, and if I neglect the means I reprobate myself. No man argues thus: God has decreed how long I shall live, therefore I will not use means to preserve my life, I will not eat and drink. God has decreed the time of my life in the use of means, so God has decreed my salvation in the use of the Word and of prayer.

Thomas Watson, A Body of Divinity 3.4

We have no right to take any comfort from God's election, unless we can show plain evidence of repentance and faith. We are not to stand still, troubling ourselves with anxious speculations whether we are elect or not, when God commands us plainly to repent and believe. … To use the words of an old divine, we must begin at the grammar school of repentance and faith before we go to the university of election.

J.C. Ryle, Expository Thoughts on Mark Mark 13:14-23

God’s election must never be thrust nakedly at unconverted sinners in preaching the Gospel. It is a point with which at present they have nothing to do. No doubt it is true that none will come to Christ but those who are given to Him by the Father. But who those are that are so given we cannot tell and must not attempt to define.

J.C. Ryle, Expository Thoughts on John John 6:35-40

When a man enters upon any great enterprise, he lays down beforehand the plan of his operations; selects and determines his means, and assigns to each subordinate the part he is to act; he may require each to apply continually for guidance and directions; and may assure him that his requests for assistance and guidance shall be answered. Were it possible that every instance of such application or request could be foreseen and the answer predetermined, this would not be inconsistent with the duty or propriety of such requests being made, or with the liberty of action on the part of the controller. This illustration may amount to little; but it is certain that the Scriptures teach both foreordination and the efficacy of prayer.

Charles Hodge, Systematic Theology III.20.20

The doctrine of Predestination receives comparatively little attention in our day and it is very imperfectly understood even by those who are supposed to hold it most loyally. It is a doctrine, however, which is contained in the creeds of most evangelical churches and which has had a remarkable influence both in Church and State.

Loraine Boettner, The Reformed Doctrine of Predestination 1

"The godly consideration of predestination, and our election in Christ," says the seventeenth article in the creed of the Church of England, "is full of sweet, pleasant, and unspeakable comfort to godly persons." Paul's injunction was, "In nothing be anxious." And it is only when we know that God actually rules from the throne of the universe, and that He has ordained us to be his loved ones, that we can have that inward peace in our hearts.

Loraine Boettner, The Reformed Doctrine of Predestination 39

If we may paraphrase the words of Pope we can most fittingly say of this subject: "A little Predestination is a dangerous thing; Then drink deep, or else touch not the sacred spring." Here, as in some other instances, first draughts confuse and unsettle the mind, but deeper draughts overcome the intoxicating effects and bring us back to our right senses.

Loraine Boettner, The Reformed Doctrine of Predestination 39

The doctrine of sovereign Predestination, as well as the other distinctive doctrines of the Calvinistic system, should be publicly taught and preached in order that true believers may know themselves to be special objects of God's love and mercy, and that they may be confirmed and strengthened in the assurance of their salvation. … These doctrines are so reciprocally related and interwoven that any one has a bearing on others; and this doctrine of Predestination is the one which unites and organizes all the others.

Loraine Boettner, The Reformed Doctrine of Predestination 39

The one who is entrusted with a message from the King must give it as he has received it; and surely the greatest of all messages, that of predestination unto life, should not be passed over in silence. … These are doctrines which have been expressly given by divine revelation. They make wholly for the divine glory, bringing comfort and courage to the elect, and leaving sinners without excuse.

Loraine Boettner, The Reformed Doctrine of Predestination 39

The doctrine of Predestination is a doctrine for genuine Christians. Considerable caution should be exercised in preaching it to the unconverted. It is almost impossible to convince a non-Christian of its truthfulness, and in fact the heart of the unregenerate man usually revolts against it. If it is stressed before the simpler truths of the Christian system are mastered, it will likely be misunderstood and in that case it may only drive the person into deeper despair.

Loraine Boettner, The Reformed Doctrine of Predestination 39

But while it is true that this doctrine cannot be adequately appreciated by the unconverted nor by those who are just beginning the Christian life, it should be the common property of all those who have traveled some distance in that way.

Loraine Boettner, The Reformed Doctrine of Predestination 39