II.—Predestination is to be preached (because the grace of God (which stands opposed to all human worthiness) cannot be maintained without it. The excellent St. Augustine makes use of this very argument. “If,” says he, “these two privileges (namely, faith itself and final perseverance in faith) are the gifts of God, and if God foreknew on whom He would bestow these gifts (and who can doubt of so evident a truth?), it is necessary for predestination to be preached as the sure and invincible bulwark of that true grace of God, which is given to men without any consideration of merit.” Thus argued St. Augustine against the Pelagians, who taught that grace is offered to all men alike; that God, for His part, equally wills the salvation of all, and that it is in the power of man’s free-will to accept or reject the grace and salvation so offered. Which string of errors do, as Augustine justly observes, centre in this grand point, gratiam secundum nostra merita dari: that God’s grace is not free, but the fruit of man’s desert.
Now the doctrine of predestination batters down this delusive Babel of free-will and merit. It teaches us that, if we do indeed will and desire to lay hold on Christ and salvation by Him, this will and desire are the effect of God’s secret purpose and effectual operation, for He it is who worketh in us both to will and to do of His own good pleasure, that he that glorieth should glory in the Lord. There neither is nor can be any medium between predestinating grace and salvation by human merit. We must believe and preach one or the other, for they can never stand together. No attempts to mingle and reconcile these two incompatible opposites can ever succeed, the apostle himself being judge. “If (says he) it (namely, election) be by grace, then is it no more of works, otherwise grace is no more grace: but, if it be of works, then is it no more grace; otherwise work is no more work” (Rom 11:6). Exactly agreeable to which is that of St. Augustine: “Either predestination is to be preached as expressly as the Scriptures deliver it, namely, that with regard to those whom He hath chosen, ‘the gifts and calling of God are without repentance,’ or we must roundly declare, as the Pelagians do, that grace is given according to merit.” Most certain it is that the doctrine of gratuitous justification through Christ can only be supported on that of our gratuitous predestination in Christ, since the latter is the cause and foundation of the former.
 De Bono Persever. cap. 21.
 De Bono Persever. cap. 16.
Jerome Zanchius (1516-1590) was an Italian pastor, theologian, writer and reformer during the Protestant Reformation. After the death of Calvin, Zanchius’ influence filled the void, which was copiously met by a large written ministry. Among his most popular works are, “Confession Of The Christian Religion”, “Observation On The Divine Attributes” and “The Doctrine Of Absolute Predestination”.