ii. Ni;\v Testament.— The new 'covenant' is the fullilment of the old ; the iilan of grace which lay at the root of the former dispensation conies into full expression in the life and work of Christ (Ti 2" 3'), and in the declarations of the apostles — Ilo 3-''- "* KV, ' Heing justilicil freely by his grace through the redemption that is in Christ Jesus, whiiiii God set forth to hea propitiation (iXa<rTT)pio>', Hcb. n-;D;, the jilnce of eu/ii'iliun, " the central seat of the saving presence and uracious revelations ol God," .secCrcmer, *.t'., anil, for another view, San day-lleadlam, ad. loc.), through faith, by his blood
256
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GRACE
to show his ri^'.itt'uusness, because of the pussinj; over of the sins done aforetime, in the forbearance of God.' Thus the great work of grace is redemp- tion, whi-.'U has its origin iu God (1 .In 4"'- '"), in His eternal good pleasure (ei5o/cla), Eph I'", and is carried out by llis will and power. Therefore, as we have seen, the Christian revelation is called ' the grace of God,' ' the grace of God our Saviour,' ' the j<race of our Lord Jesus Christ,' or simply 'grace.' The love which it manifests is e.xpressed, not only by word, but by the most unchallengeable of deeds, when God sends forth His Son and gives Him up as a sacrilice for the sins of men (Jn 3'*, Kph 1', Ro 5""" etc.). This love is not called forth hy any merit or worthiness on the part of man (2 Ti 1', Tit 3'), but is the free spontaneous out- flowing of divine compassion — 'it is the gift of God' (Eph 2*-», Ro 3-5 118, gf 41 53) yf^ „^^y compare the representations contained in the parables of Jesus generallj-, especially those of Lk 15, and note how He seeks the lost, would shelter Jerusalem as a hen gathereth her chickens together, and calls the wearj' and heavy laden to Himself. But it is not only this great central act of love, upon which tlie whole plan of redemption is built up and without which it would be impossible, which is ascribed to divine grace and is its outcome ; every step in the subsequent process, all that is embraced in the work of the Holy Spirit, is re- garded as due to grace. It is through it that the call comes to men (Gal 1", 1 Th 2"), and that men are made willing to answer to it (Jn 6*^-"). It is the grace of God which opens the heart (Ac IG"), which gives repentance (Ac 5" 11", 2Ti 2^, He G"), \>y which faith is imparted (Eph 1", Ph l''^, cf. Lk 17'), also assurance of God's love (Ro5' 8"- '°), hope (2 Th 2'«, 1 P l'-»), love towards God (2 Th 3') and towards the bretliren (ITh 4'). By means of it we become God's children, righteous and holy (Ac 15", Ro 3" 4", Tit 3'), and receive strengtii to do good and to avoid evU (2 Th 2" 3'). The position of the redeemed is one of grace (Ro 5', 1 P 2'°), and by it sanctilication is completed (1 Th 5^--^). On the one hand, grace may be received in vain (2 Co 6') ; on the other, men may grow in grace (2 P 3'*). This grace of the Hol.v Spirit was promised by Christ Himself (Jn 7"'' 14-6 1526 157, Ac P), is exercised in His service (Jn 14-' 16'^""), and becomes the principle of the new life. The grace of God, in fact, bestows joy and peace and every good work (Ro 15'^, 2 Co 9'). It has been remarked that as one cannot be the cause of one's own birth or resurrection, as in such events man must be purely passive, the employment of metaphors like the ' new birth ' ( Jn 3^"'), or the ' new creature ' (2 Co 5", Eph 2'°), or the new, the ' resurrection ' life (Eph 2», Col 2" 3'), emphasizes the fact that renewal of heart and life is accomplished only by the power, the grace of God. Thus the Christian is wliat he is by divine grace (1 Co 4' 15'°) ; and as he ought at all times to pray ( 1 Th 5", cf. 1 Ti 2», Mt 7'-", Lk IS') to the Source of all good for that of which he feels the need, so, for every benefit which he receives, he ought to give thanks and praise to God (Ro 6", 1 Co 1^ 1 Th V 2'» 3'').
Tliis positive and direct statement of the teaching of OT and NT with reference to the necessity and value of grace and its range of action might be supplemented and confirmed by a corresponding statement of the corruption and powerlessness of man due to sin as set forth in the same sacred pages. The more helpless man is seen to be, the greater is the need for the intervention of a Power above him and independent of him. This considera- tion brings us withm sight of a problem which has much divided the Church in all ages, but which it does not fall within the province of this article to discuss in these its later developments. The prob-