GRACE is an expression frequently used in Scripture and in theological discussion. Its distinctive meaning is the idea of free and unmerited favor. According. to Aristotle, this is the proper meaning of charis (Gr. grace), even when applied to man. It is a benefit springing out of the liberality and freeheartedness of the giver, and bestowed without any hope or expectation of reward. Applied to God in the New Testament and in theology, it denotes the free outeotning of his love to man; and when man, on the other hand, is said to be in a.state of grace, it implies that he is in the enjoyment of this divine love and favor. St. Paul draws a sharp contrast (Rom. xi.) between charis and erga (Gr. works), as mutually excluding one another. "And if 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." Theologians have distinguished grace into common or general, and special or piirticular. Common grace is supposed to denote the love which God has to all His creatures, and the light of nature and of conscience which they all enjoy. Special the love which God has for His elect people, and by which he saves them from their sins. This special or saving grace. is sometimes also divided in various ways, and spoken of as elect ing, justifying, sanctifying grace; also, in respect of man, as imputed or inherent grace —the grace, that is to say, of imputed or reckoned to the account of those that believe on Him, and the grace of holy and pious dispositions wrought in the heart by the spirit of God. Grace is also spoken of as efficacious and irresistible,
and the relation in which the elect or believing people stand to God is represented as a covenant of grace, in contrast with the primitive relation which Adam bore to his Maker before the fall, which is called a covenant of works.
All these theological distinctions have arisen in the course of extended argument and discussion on divine truth. They are not to be found—at least in their more technical sense—in the New Testament, ''Phe charis of St. Pali is not a logical distinction, but a _spiritual fact. is the loving aspect of God towards the sinner—towards all sinners, whereby all who confess their sins have free access into .His favor, and receive the "adoption of sons." The. technical distinctions of theology, however, are not without their value when rightly apprehended and interpreted. They mark the course of past controversy—they give precision to theological thought—and when not allowed to deface the simpler proportions of divine truth, they may teach needful and important lessons.