Reformed View of Salvation  

The entire process (election, redemption, regeneration, etc.) is the work of God in Christ and is by grace alone. Jesus Christ is the source of all redemptive blessings, including regeneration, justification, sanctification (1 Cor 1:30). Election is the superstructure of our ordo salutis (order of salvation; blueprint, so to speak, of what God intends to do for elect sinners in time), but not itself the application of redemption. Regeneration, the work of the Holy Spirit which brings us into a living union with Christ, has a causal priority over the other aspects of the process of salvation. In the Reformed camp, the ordo salutis is: 

1. Election/Predestination (in Christ), 
2. Atonement, 
3. Gospel call,
4. Inward call,
5. Regeneration,
6. Conversion (faith & repentance),
7. Justification,
8. Sanctification,
9. Glorification.

Most Reformed folks believe in an Unequal Ultimacy in double predestination; whereas God passes over the reprobate to leave them in their sin, hence their destruction by virtue of their own determination. God’s effect in salvation is positive, and His effect on the reprobate is neutral. Here is a chart that shows the differences between Calvinism and Hyper-Calvinism.

Ultimacy in Calvinism		Ultimacy in Hyper-Calvinism
God’s effect in Salvation	God’s effect in Reprobation	God’s effect in Salvation	God’s effect in Reprobation
Positive Effect	No Effect	Positive Effect	Negative Effect
1.     Unsymmetrical		1.     Symmetrical
2.     Unequal Ultimacy		2.     Equal Ultimacy
3.     God passes over the reprobate to leave them in their sin, and their sin leads them to death.		3.     God influences the reprobate to do His will how He sees fit.

Most Reformed folks hold to an infralapsarian view. Infralapsarianism (“after the lapse or fall”) puts God’s decrees in the following order: 

1. God decreed the creation of mankind, 
2. God decreed mankind would be allowed to fall into sin through their own self-determination, 
3. God decreed to save some of the fallen, and 
4. God decreed to provide Jesus Christ as the Redeemer. 

Infralapsarianism focuses on God allowing the fall and providing salvation. Most Reformed folks believe that man’s free-will is compatible with God's will. The foundation of the Compatibilistic concept of free will is the means by which “will” is defined. From a theological viewpoint, the definition of the will is viewed in light of the revealed, biblical truths of original sin and the spiritual depravity of man. These two truths render the definition of “will” in regard to fallen man as “captive to sin” (Acts 8:23), a “slave of sin” (John 8:34; Romans 6:16-17) and subject only to its “master,” which is sin (Romans 6:14). As such, although the will of man is “free” to do as it wishes, it wishes to act according to its nature, and since the nature of the fallen will is sinful, every intent of the thoughts of the fallen man’s heart is “only evil continually” (Genesis 6:5, cf. Genesis 8:21). We, being naturally rebellious to that which is spiritually good (Romans 8:7-8; 1 Corinthians 2:14), and “is bent only on rebellion” (Proverbs 17:11). Essentially, man is “free” to do as he wishes, and he does just that, but man simply cannot do that which is contrary to his nature. What man “wills” to do is subject to and determined solely by his nature according to scripture.

We see compatibilism in Acts 2:23-25, Christ’s death on the cross was carried out by the “predetermined plan and foreknowledge of God.” Acts 4:27-28 further reveals that the actions of Herod, Pontius Pilate, the Gentiles, and the people of Israel had been determined and decreed by God Himself to occur as they “gathered together against” Jesus and did “what your power and will had decided beforehand should happen.” Although God had determined that Christ should die, those responsible for His death were still held accountable for their actions. Christ was put to death by wicked men, “yet it was the LORD's will to crush him and cause him to suffer” (Isaiah 53:10). Once again, the answer to the question "who put Jesus to death?" is both God and the wicked people—two purposes carried out by two entities within a single action.