Grabe, Johann Ernst, a Protestant theologian, was born at Konigsberg, Prussia, July 10, IGGG. lie studied theology in order to enter the ministry in the Lutheran Church, but, liaving imbibed the High-church theorj' of apostolical succession, he thought of joining the Poman Catholic Church, but, bj' the advice of Sponer, he went in 1697 to England, where he was ■well received by William III, who settled upon him a pension of £100 a year. In 1700 he was ordained a deacon, and was presented to a chaplaincy of Christ Church, Oxford, which was the onlj' ecclesiastical ap- pointment be ever held. Upon the accession of Queen
Anne his pension was continued, and in 1706 the Uni- versity of Oxford conferred upon him the degree of D.D. He now devoted himself to literary labors, in which he was industriously occupied until his death Nov. 14, 1711.
Of his numerous works the most celebrated is his edition of the Siptuagint, the text of which is founded upon the Alexandrian ]\IS. then in St. James's LiLrary, but now in the British ]\Iuscum. Vol. i (Oxford, 1707) contains the Pentateuch and the three following books. Vol.ii was to contain all the historical books of the Old Testament; vol. iii all the prophetical books; and vol. iv the Psalms, the books of Solomon, etc. But after Grabe had begun to print the second volume, he was induced to postpone the appearance of that, and also of the third volume, by the expectation of being fur- nished with important MSS. and other materials, which would enable him to render them more complete. That no time might be lost, however, in expediting the whole work, he published in 1709 vol. iv, Coniinens Pscdmorum, Jobi, ac ires Salamonis Libros, cum Apoc- rypha ejusdem, necnon Siracidcc Sapicntia (fol. and 8vo). In the following year he published a Latin disserta- tion, giving a particular account of the reasons why he had departed from his original order of publication, and of the materials which he expected to receive in order to perfect his plan. These were, a Syriac MS. of the original books of the Old Testament, Avith Ori- gen's remarks upon them ; and two MSS., one belong- ing to Cardinal Chigi, and the other to the college of Louis XIV. Afterwards he received these MSS., and made collations from them ; in the mean while he had prepared a volume of annotations upon the whole work, and also collected the materials for the Prolegomena. It required, however, so much time to digest the whole into proper method, that the second and third volumes were not published until after his death, the former in 1719 and the latter in 1720. He also published Spici- legiiim SS. Patrum ei hareticorum saec. i, ii (Oxon. 1714 , 2 vols. 8vo) ; Justini Apologia Prima ; Irencei adversus Ilccreses Libri V; Epistola ud Millium (to show that the Alexandrian MS. of the Septuagint contains the best version of the Book of Judges, and that the version of the Vatican MS. is almost a new one, made in the third century) ; A n Essay upon two Arabic MSS. ofthp Bod- leian Library ; De Forma C'onsecrationis Evcharistice, hoc est, Defensio Ecclesiee Graces contra Romanam. He had also published in 1705 a beautiful edition of Bithop BnlVs works (fob), with notes, for which he received the author's thanks. — Hook, Eccl. Biog .\ ,M~ ; Herzog, Real-EncyUop. v, 310.
Grace (Lat. gratia ; Gr. \'«()ic ; Hcb. 'IGH and "(tl), a word of various import in Scrijjture and in the- ology.
I. Scriptural Uses. — (1.) Physical beauty (grace of form and person) (Prov. i, 9; iii, 22; xxxi, 30; Fsa. xlv, 2, etc.). (2.) Favor, kindness, goodness, benev- olence, friendship of God towards men, or of men to- wards one another (Gen. vi, 8; xviii, 3; xix, 19; 12 Sam. X, 2; 2 Tim. i, 9). (3.) God's forgiving mercy, as gratuitous and opposed to merit (Rom. xi, 6; Fphes. ii, 5 ; Colos. i, 6, etc.). (4.) The Gospel generally, as contradistinguished from the law (John i, 17; Pom, V), 14 ; 1 Pet. V, 12, etc.). (5.) Certain gifts of God, freely bestowed ; e. g. miracles, prophecy, tongues, etc. (Pom. XV, 15; 1 Cor. xv, 10; Ephcs. iii, 8, etc.). (6.) Christian virtues; e. g. charity, liberality, holi- ness, etc. (2 Cor. viii, 7 ; 2 Pet. iii, 18). (7.) The glory to l)e revealed, or eternal life (1 Pet. i, 13). AVilson (Bampton Lecture on the Communion of Saints, Oxford, 1851, 8vo) remarks as follows on the scriptural use of tlie word: '■'■\dniQ occurs in the Sept. version sixtjv six times, of which number it stands sixty-one times for in, and its signification in the New Test, cannot be fairly estimated witliout reference to the idea ex- pressed by that Hebrew word. This is drawn alto<
GRACE
963
GRAFTON
gether from Oriental life, and implies properly the good will and inclination of a superior towards an in- ferior, so much below him as to seek onh- for a spon- taneous and gratuitous favor, or to invite the favor only by his needs, humility, and supplications. The favorable inclination is manifested in a kind of conde- scending aspect. Hence constantly the phrase ' find favor in the sight of (^2'^"3) : compare particularly Numb, vi, 25, ' The Lord make his face to shine upon thee, and be gracious unto thee' C^iH"^!')- L'pon an examination of the use of the words "|fl and "dn in the Old Test, it will appear that a quality is sometimes implied in the object which has invited the favor of the superior; sometimes the favor is altogether gratu- itous: a few instances are subjoined. 1. A quality or antecedent merit is supposed : Gen. xxxii, 5 ; xxxix, 4, 21 ; xlvii, 29 ; 1, 4 ; 1 Sam. xvi, 22 ; xxv, 8 ; 2 Sam. xvi, 4 ; Esth. ii, 15, 17 ; v, 2 ; Prov. i, 9 ; iii, 22 ; iv, 9 (in these three places xapiTUQ, sjyiritual (/races) • Prov. V, 19, hiimula gratim; xiii, 15, bona mens dat gratiam ; xi, 16, mulier gratioe (ivxoi)aTOQ) ; in Nah. iii, 4, jml- chritudo meretricis. 2. On the other hand, the idea of merit or pleasing quality is excluded in Gen. xxxiv, 11; Exod. iii, 21; xi, 3; xii, 3G ; Numb, xxxii, 5; Ruth ii, 2; 1 Sam. i, 18; xxvii, 5; Jer. xxxi, 2; but particularly in Exod. xxxiii, 19, where "nX "^Pl^HI 'nx "T4-"Ji> is translated by iXti^au) ov civ iXiCJ; and Psa. Ii, 3, where, and in other places, '3n has nearly the meaning of Ctj'^, to pity and commiserate. ']n stands for a gift of free love in Psa. Ixxxiv, 12 ; Prov. iii, 34. A merit or pleasing quality in the object is neither excluded nor necessarily implied in Psa. Ixvii, 2, and elsewhere. But some exciting cause of tho fa- vor is supposed in Deut. xxviii, 50 ; 2 Kings xiii, 23 ; Job xis, 21 {Have pity on ma) ; Psa. cxxiii, 6 ; Prov. xiv, 35 ; xix, 17 (He that hath pity on the poor) ; xxi, 10; Isa. XXX, 18, 19; xxxiii, 2; Lam. iv, 16; Amos V, 15; Mai. i, 9. But the best illustration of the He- brew idea of ' grace' will be derived from observing that 'SriPn, the form of which implies to make one's self an object of grace, means not to deserve, but to pray ; and a'';i3riri are not merits, but srqiplications ; the hu- mility and aliject condition of the suppliant is thus the exciting cause of the favor (1 Kings viii, 33, 47, 59 ; ix, 3; 2 Chron. vi, 24, 37 ; Job ix, 15; xix, 16; Esth. iv, 8). rtinri is sometimes prayer and sometimes the favor gained by it." The word ^race occurs 128 times in the New Test. (Cruden). Wilson presents all these passages in a tabular form, with explanations, and re- marks that a comparison of them will show that "there is not one text in which the word grace occurs in any connection witli either of the sacraments." See Sac- ra:ments.