4. Favour and Grace. And the motive to that Grace only God or Man. So the King ex mero motu, of his own free will grants a Boone; so God grants the right of Salvation, according to the good pleasure of his own will, which is our Title thereunto.
Our Title is no base and low Plea, but eminent and high; not only of Grace, but eminent Grace; the highest and best Title creating Jus pin∣gue, the Best of Rights. As our sin was exceeding sinful, so our grace is exceeding gracious: Hence St. John terms it Grace of Grace, of his fulness all we have received Grace for Grace; i. e. Grace not requested, but freely granted. Divines call it Preventing Grace, Grace that fore-stalls all our desires, we sue not for it, pray not for it.
For a clear knowledg of this, we are to understand, that Grace is of two degrees.
1. Upon the motion, petition or suit of the party that obtains the Grace.
2. Upon the proper motion of the Donor, without all petition or suit of the Receiver. This later is Free-Grace, most gracious Grace.
God gave Abraham a Son; that was Grace, for Abraham was barren and out of hope for Children; yet that was not Free-Grace, but Grace upon request. For Abraham made his prayer to God for a Son, lest the Steward of his house should be his Heir.
God gave Abraham the Land of Canaan to him and his Seed, that also was Grace, for Abraham had no other title to it, none by birth, purchase, or desert. And that was Free-Grace, without any prayer or suit of Abraham.
Christ healed the Centurion's Servant of the Palsie; that was Grace, yet not Free-Grace, for he did it at the suit of the Centurion, who came and worshipped, and besought Christ to heal him.
Christ raised the Widows Son of Naim from death; that also was Grace and Free-Grace, for he did it without any petition or suit unto him, upon pure compassion he had on the poor Widow his Mother.