2. They also differ in latitude; the tenders of grace in the gospel are common and universal to all, but the extension of that of election special and peculiar to some. 'There is a remnant according to the election of grace' (Rom 11:5).
3. Touching the working of the grace of election; it differs much in some things from the working of the grace that is offered in the general tenders of the gospel. As is manifest in these particulars:
(1.). The grace that is offered in the general tenders of the gospel, calleth for faith to lay hold upon, and accept thereof; but the special grace of election, worketh that faith which doth lay hold thereof (Acts 16:31, 13:48; Phil 1:29; 2 Thess 1:11).
(2.) The grace that is offered in the general tenders of the gospel, calleth for faith, as a condition in us, without which there is no life; but the special grace of election worketh faith in us without any such condition (Mark 16:15,16; Rom 11:5,6).
(3.) The grace that is offered in the general tenders of the gospel, promiseth happiness upon the condition of persevering in the faith only; but the special grace of election causeth this perseverance (Col 1:23; Eph 2:10; Rom 11:7; 1 Peter 1:5-7).
(4.) The grace offered in the general tenders of the gospel, when it sparkleth most, leaveth the greatest part of men behind it; but the special grace of election, when it shineth least, doth infallibly bring every soul therein concerned to everlasting life (Rom 10:16, 8:33-35).
(5.) A man may overcome and put out all the light and life that is begotten in him by the general tenders of the gospel; but none shall overcome, or make void, or frustrate the grace of election (Jude 4; 2 Peter 2:20-22; Matt 24:24; Rom 11:1-3, &c.).
(6.) The general tenders of the gospel, considered without a concurrence of the grace of election, helps not the elect himself, when sadly fallen. Wherefore, when I say the grace that is offered in the general tenders of the gospel, I mean that grace when offered, as not being accompanied with a special operation of God's eternal love, by way of conjunction therewith. Otherwise the grace that is tendered in the general offers of the gospel, is that which saveth the sinner now, and that brings him to everlasting life; that is, when conjoined with that grace that blesseth and maketh this general tender effectually efficacious. The grace of election worketh not without, but by these tenders generally; neither doth the grace thus tendered, effectually work, but by and with the grace of election: 'As many as were ordained to eternal life believed' (Acts 13:48): The word being then effectual to life, when the hand of the Lord is effectually therewith to that end (Mark 16:20). They 'spake [saith the text] unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them; and a great number believed, and turned unto the Lord' (Acts 11:20,21).
We must always put difference between the word of the gospel, and the power that manageth that word; we must put difference between the common and more special operations of that power also; even as there is evidently a difference to be put between those words of Christ that were effectual to do what was said, and of those words of his which were but words only, or at least not so accompanied with power. As for instance: that same Jesus that said to the Leper, 'Say nothing to any man,' said also to Lazarus, 'Come forth'; yet the one obeyed, the other did not; though he that obeyed was least in a capacity to do it, he being now dead, and stunk in his grave. Indeed unbelief hath hindered Christ much, yet not when he putteth forth himself as Almighty, but when he doth suffer himself by them to be abused who are to be dealt with by ordinary means: Otherwise legions of devils, with ten thousand impediments, must fall down before him, and give way unto him. There is a speaking, and a so speaking: 'They so spake, that a great multitude, both of the Jews, and also of the Greeks, believed' (Acts 14:1). Even as I have hinted already, there is a difference between the coming of the word when it is in power (1 Thess 1:5), and when it is in word only. So then, the blessed grace of election chooseth this man to good, not because he is good; it chooseth him to believe, not because he doth believe; it chooseth him to persevere, not because he doth so; it fore-ordains that this man shall be created in Christ Jesus unto good works (Eph 1:4-6), not if a man will create himself thereto (1 Peter 1:2; Eph 2:10).
What shall we say then? Is the fault in God, if any perish? Doubtless no; nor yet in his act of eternal reprobation neither: it is grace that saveth the elect, but sin that damns the rest: it is superabundant grace that causeth the elect to close with the tenders of life, and live; and it is the aboundings of sin that holds off the reprobate from the rational, necessary, and absolute tenders, of grace. To conclude then; the gospel calleth for credence as a condition, and that both from the elect and reprobate; but because none of them both, as dead in sin, will close therewith, and live; therefore grace, by virtue of electing love, puts forth itself to work and do for some beyond reason; and justice cuts off others, for slighting so good, so gracious, and necessary a means of salvation, so full both of kindness, mercy and reason.