a forensic term, and the thing intended by it a judicial act. So that, were a person to be justified without a righteousness, the judgment would not be according to truth; it would be a false and unrighteous sentence. That right eousness by which we are justified must be equal to the demands of that law according to which the Sovereign Judge proceeds in our justification. Many persons talk of conditions of justification (see article CONDITION); but the only condition is that of perfect righteousness: this the law requires, nor does the Gospel substitute another. But where shall we find, or how shall we obtain a justifying righteousness? Shall we flee to the law for relief? Shall we apply with diligence and zeal to the performance of duty, in order to attain the desired end? The apostle positively affirms, that there is no acceptance with God by the works of the law; and the reasons are evident. Our righteousness is imperfect, and consequently cannot justify. If justification were by the works of men, it could not be by grace: it would not be a righteousness without works. There would be no need of the righteousness of Christ; and, lastly, if justification were by the law, then boasting would be encouraged; whereas God's design, in the whole scheme of salvation, is to exclude it, Rom. iii. 27; Eph. ii. 8, 9. Nor is faith itself our righteousness, or that for the sake of which we are justified; for, though believers are said to be justified by faith, yet not for faith; faith can only be considered as the instrument, and not the cause. That faith is not our righteousness, is evident from the following considerations: No man's faith is perfect; and, if it were, it would not be equal to the demands of the divine law. It could not, therefore, without an error in judgment, be accounted a complete righteousness. But the judgment of God, as before proved, is according to truth, and according to the rights of the law. That obedience by which a sinner is justified is called the righteousness of faith, righteousness by faith, and is represented as revealed to faith; consequently it cannot be faith itself. Faith, in the business of justification, stands opposed to all works; to him that worketh not, but believeth. Now, if it were our justifying righteousness, to consider it in such a light would be highly improper. For in such a connexion it falls under the considera

tion of a work; a condition, on the performance of which our acceptance with God is manifestly suspended. If faith itself be that on account of which we are accepted, then some believers are justified by a more, and some by a less perfect righteousness, in exact proportion to the strength or weakness of their faith. That which is the end of the law is our righteousness, which certainly is not faith, but the obedience of our exalted Substitute, Rom. x. 4. Were faith itself our justifying righteousness, we might depend upon it before God, and rejoice in it. So that according to this hypothesis, not Christ, but faith is the capital thing; the object to which we must look, which is absurd. When the apostle says, "faith was imputed to him for righteousness," his main design was to prove that the eternal Sovereign justifies freely, without any cause in the creature.

.

Nor is man's obedience to the Gospel, as to a new and milder law, the matter of his justification before God. It was a notion that some years ago obtained, that a relaxation of the law, and the severities of it, has been obtained by Christ; and a new law, a remedial law, a law of milder terms, has been introduced by him, which is the Gospel; the terms of which are faith, repentance, and obedience; and though these are imperfect, yet, being sincere, they are accepted of by God in the room of a perfect righteousness. But every part of this scheme is wrong, for the law is not relaxed, nor any of its severities abated; there is no alteration made in it, either with respect to its precepts or penalty: besides the scheme is absurd, for it supposes that the law which a man is now under requires only an imperfect obedience; but an imperfect righteousness cannot answer its demands; for every law requires perfect obedience to its own precepts and prohibitions.

Nor is a profession of religion, nor sincerity, nor good works, at all the ground of our acceptance with God, for all our righteousness is imperfect, and must therefore be entirely excluded. By grace, saith the apostle, ye are saved, not of works, lest any man should boast, Eph. ii. 8, 9. Besides, the works of sanctification and justification are two distinct things: the one is a work of grace within men; the other an act of grace for or towards men; the one is imperfect, the other complete; the one carried on

gradually, the other done at once. See SANCTIFICATION.

66

If, then, we cannot possibly be justified by any of our own performances, nor by faith itself, nor even by the graces of the Holy Spirit, where then shall we find a righteousness by which we can be justified? The Scripture furnishes us with an answer- _66 By Jesus Christ all that believe are justified from all things from which they could not be justified by the law of Moses," Acts xiii. 38, 39. "He was delivered for our offences, and raised again for our justification," Rom. iv. 25. Being justified by his blood, we shall be saved from wrath through him," Rom. v. 9. The spotless obedience, therefore, the bitter sufferings, and the accursed death of our heavenly Surety, constitute that very righteousness by which sinners are justified before God. That this righteousness is imputed to us, and that we are not justified by a personal righteousness, appears from the Scriptures with superior evidence. 66 By the obedience of one shall many be made righteous," Rom. "He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," 2 Cor. v. 21. "And be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ; the righteousness which is of God by faith," Phil. iii. 8. See also Jer. xxiii. 6; Dan. ix. 24; the whole of chap. ii. of Galatians. See articles RECONCILIATION, RIGHTEOUSNESS.

v. 19.

As to the properties of justification: 1. It is an act of God's free grace, without any merit whatever in the creature, Rom. iii. 24.-2. It is an act of justice as well as grace: the law being perfectly fulfilled in Christ, and divine justice satisfied, Rom. iii. 26; Ps. lxxxv. 10.3. It is an individual and instantaneous act, done at once, admitting of no degrees, John xix. 30.-4. It is irreversible, and an unalterable act, Mal. iii. 6. As to the time of justification, divines are not agreed. Some have distinguished it into-decretive, virtual, and actual. 1. Decretive, is God's eternal purpose to justify sinners in time by Jesus Christ. 2. Virtual justification has a reference to the satisfaction made by Christ. 3. Actual, is when we are enabled to believe in Christ, and by faith are united to him. Others say that it is eternal, because his purpose respect

ing it was from everlasting: and that, as the Almighty viewed his people in Christ, they were, of consequence, justified in his sight. But the principle on which the advocates for this doctrine have proceeded is most absurd. They have confounded the design with the execution; for if this distinction be not kept up, the utmost perplexity will follow the consideration of every subject which relates to the decrees of God; nor shall we be able to form any clear ideas of his moral government whatever. To say, as one does, that the eternal will of God to justify men is the justification of them, is not to the purpose; for, upon the same ground, we might as well say that the eternal will of God to convert and glorify his people is the real conversion and glorification of them. That it was eternally determined that there should be a people who should believe in Christ, and that his righteousness should be imputed to them, is not to be disputed; but to say that these things were really done from eternity, (which we must say if we believe eternal justification,) this would be absurd. It is more consistent to believe, that God from eternity laid the plan of justification; that this plan was executed by the life and death of Christ; and that the blessing is only manifested, received, and enjoyed, when we are regenerated; so that no man can say, or has any reason to conclude, he is justified, until he believes in Christ, Rom. v. 1.

The effects or blessings of justification, are, 1. An entire freedom from all penal evils in this life, and that which is to come, 1 Cor. iii. 22.-2. Peace with God, Rom. v. 1.-3. Access to God, through Christ, Eph. iii. 12.-4. Acceptance with God, Eph. v. 27.-5. Holy confidence and security under all the difficulties and troubles of the present state, 2 Tim. i. 1, 12.-6. Finally, eternal salvation, Rom. viii. 30; Rom. v. 18.

Thus we have given as comprehensive a view of the Doctrine of Justification as the nature of this work will admit; a doctrine which is founded upon the sacred Scriptures, and which so far from leading to licentiousness, as some suppose, is of all others the most replete with motives to love, dependence, and obedience, Rom. vi. 1, 2. A doctrine which the primitive Christians held as constituting the very essence of their system; which our reformers considered as the most important point; which our

venerable martyrs gloried in, and sealed with their blood; and which, as the church of England observes, is a "very wholesome doctrine, and full of comfort." See Dr. Owen on Justification; Raw linson on Justification; Edwards's Sermons on ditto; Lime Street Lectures,

KAABA, originally a temple at Mecca, in great esteem among the heathen Arabs, who, before they embraced Mohammedanism, called a small building of stone in the same temple kaaba, which has in its turn become an object of the highest reverence with the Mohammedans. They say it was built by Abraham and Ishmael. On the side of it is a black stone, surrounded with silver, called braktan, set in the wall, about four feet from the ground. This stone has served, since the second year of the Hegira, as the kibla, or point towards which the Mohammedan turns his face during prayer. The hadjis or pilgrims touch and kiss this stone seven times, after which they enter the kaaba, and offer up their prayers. At first the Mohammedans turned their face towards Jerusalem, until their leader ordered the present direction. It appears from Burkhardt, that this same holy kaaba is the scene of such indecencies as cannot with propriety be particularised: inde cencies which are practised not only with impunity, but publicly and without a blush.

KARAITES, Heb. p, Karaim, i. e. Scripturists, a Jewish sect residing chiefly in Poland and the Crimea, but to be found also in different parts of Lithuania, Austria, the Caucasus, Turkey, Egypt, Abyssinia, India, and the Holy Land. They principally differ from the Rabbinists in their rejection of the oral law, and their rigid appeal to the text of Scripture as the exclusive source and test of religious truth. It is on this account that they are called Scripturists. Not that they never consult the Talmud, but they will not allow that it has any binding authority over their consciences. They also differ from them in the interpretation of Scripture itself. While the Talmudist chiefly applies the cabbalistical art to bring out recondite and mysterious meanings from the sacred text,

p. 350; Hervey's' Theron and Aspasio, and Eleven Letters; Witherspoon's Connexion between Justification and Holiness; Gill and Ridgley's Div.; but especially Booth's Reign of Grace, to which I am indebted for great part of the above article.

the Karaite maintains that the Scripture is its own interpreter, and that the sense of a passage is to be determined by the grammatical meaning of the words, the scope and connection, and a comparison of parallel passages. They are very strict in their adherence to the letter of the law, are free from many of the superstitions common among the Jews in general, correct and exemplary in their domestic habits and arrangements, and characterized in their dealings by probity and integrity. They are scarcely ever known to be embroiled in a lawsuit, or to become the subject of legal prosecution.

This sect claims a very high antiquity, and seems originally to have been the same with that of the Sadducees, from whom, however, it is supposed they separated when the latter adopted the errors by which they were distinguished in the time of our Lord. They were afterwards reformed by Rabbi Anan, about the middle of the eighth century. According to accounts current among them, the first place where a Karaite synagogue was established after the destruction of Jerusalem was Grand Cairo, where they exist to this day. The number of the Karaites is not great, probably not much above 8000. south of Russia possess a translation of the Hebrew Bible in the Tatar language, which is vernacular among them.

Those in the

KEITHIANS, a party which separated from the Quakers in Pennsylvania in the year 1691. They were headed by the famous George Keith, from whom they derived their name. Those who persisted in their separation, after their leader deserted them, practised baptism, and received the Lord's supper. This party were also called Quaker Baptists, because they retained the language, dress, and manner of the Quakers.

KENNICOTT, BENJAMIN, D.D., well known in the literary world for his

elaborate edition of the Hebrew Bible, and other publications, was born at Totnes, in Devonshire, A.D. 1718. His early display of talents recommended him to some gentlemen, who sent him to Oxford, and there supported him while he went through his academical studies. He had not been long at Oxford before he distinguished himself by the publication of two dissertations,-one on the Tree of Life, the other on the Oblations of Cain and Abel-on account of which the degree of Bachelor of Arts was conferred upon him gratis a year before the statutable time. He soon after acquired additional fame by the publication of several occasional sermons, which were well received. In the year 1753 he laid the foundation of his great work, and spent a long time in searching out and examining Hebrew manuscripts, with a view to the elucidation of his subjects. He appealed to the Jews themselves regarding the state of the Hebrew text, and gave a compendious history of it from the close of the Hebrew canon to the time of the invention of printing, with an account of one hundred and three Hebrew manuscripts. In 1760 he published his proposals for collecting all the Hebrew MSS. prior to the invention of the art of printing, that could be found in Great Britain; and, at the same time, for procuring as many collations of foreign MSS. as his time and money would permit,

The utility of the proposed collation being very generally admitted, a subscription was made to defray the expense of it, amounting to nearly 10,000l. Various persons were employed, both at home and abroad; but of the foreign literati the principal was Professor Bruns, of the University of Helmstadt, who not only collated Hebrew MSS. in Germany, but went for that purpose into Switzerland and Italy. In consequence of these efforts, more than six hundred Hebrew MSS., and sixteen MSS. of the Samaritan Pentateuch were discovered in different libraries in England, and on the Continent; many of which were wholly collated, and others consulted in important passages.

During the progress of his work he was rewarded with the canonry of Christ Church. His first volume was published in 1776, and the whole was completed in 1780, at Oxford, in two vols. folio, entitled "Vetus Testamentum He

braicum, cum Variis Lectionibus." The text of Van der Hooght was adopted; but it was printed without the points. The poetical portions are divided into stanzas, according to the nature of the poetry; and the Various Readings are printed at the bottom of the page.

When we contemplate his diligence and learning, it must be confessed that Hebrew literature and sacred criticism are more indebted to him than to any scholar of the age in which he lived. He was a good and conscientious man; and, in the decline of life, resigned a valuable living, because he was unable to discharge the duties which it imposed upon him. He died at Oxford in 1783, and, at the time of his death, was employed in printing remarks on sundry passages of the Old Testament, which were afterwards published from his papers. Dr. Kennicott was also keeper of the Radcliffe Library, and maintained a correspondence for several years with some of the most eminent literary men in Europe, particularly the celebrated Professor Michaelis, to whom he addressed a Latin epistle, in 1777, in defence of his great work. Walt's Bib. Brit.; Jones's Christ. Biog.; and Bp. Marsh's Lect., lect. 11.

KEYS, power of the, a term made use of in reference to ecclesiastical jurisdiction, denoting the power of excommunicating and absolving. The Romanists say that the pope has the power of the keys, and can open and shut paradise as he pleases; grounding their opinion on that expression of Jesus Christ to Peter-" I will give thee the keys of the kingdom of heaven," Matt. xvi, 19. But every one must see that this is an absolute perversion of Scripture; for the keys of the kingdom of heaven most probably refer to the Gospel dispensation, and denote the power and authority of every faithful minister to preach the Gospel, administer the sacraments, and exercise government, that men may be admitted to or excluded from the church, as is proper. See ABSOLUTION.

In St. Gregory we read that it was the custom for the popes to send a golden key to princes, wherein they inclosed a little of the filings of St. Peter's chain, kept with such devotion at Rome; and that these keys were worn in the bosom, as being supposed to contain some wonderful virtues. Such has been the superstition of past ages!

KINDNESS, civil behaviour, favourable treatment, or a constant and habitual practice of friendly offices and benevolent actions. See CHARITY, GENTLENESS.

KIRK SESSIONS, the name of a petty ecclesiastical judicatory in Scotland. Each parish, according to its extent, is divided into several particular districts, every one of which has its own elders and deacons to oversee it. A consistory of the minister, elders, and deacon of a parish form a kirk session. These meet once a week, the minister being their moderator, but without a negative voice. It regulates matters relative to public worship, elections, catechising, visitations, &c. It judges in matters of less scandal; but greater, as adultery, are left to the presbytery, and in all cases an appeal lies from it to the presbytery. Kirk sessions have like wise the care of the poor, and poor's funds. See PRESBYTERIANS.

KISS, a demonstration of affection among all nations, but varying in the mode according to custom and circumstance. It is also used as a token of civil and religious respect. In ancient times, kissing one's own hand to idols was customary, Job xxxi. 26. Catholics kiss the bishop's hand, or rather the ring which he wears in virtue of his episcopal office. Kissing the foot or toe has been required by the popes as a sign of respect from the secular power since the eighth century. The first who received this honour was Pope Constantine I. It was paid him by the Emperor Justinian II. on his entry into Constantinople, in 710. Valentine I., about 827, required every one to kiss his foot; and, from that time, this mark of reverence appears to have been expected by all popes. When the ceremony takes place, the pope wears a slipper with a cross, which is kissed. In more recent times, Protestants have not been obliged to kiss the pope's foot, but merely to bend the knee slightly. In the Catholic Church the clergyman sometimes kisses the woman immediately after marriage; and among Protestants, the mimister sometimes kisses the child after baptism.

The kiss of peace forms part of one of the Catholic rites. It is given immediately before the communion; the clergyman who celebrates mass kissing the altar, and embracing the deacon, saying, "Pax tibi, frater, et ecclesiæ sancta

Dei," the deacon does the same to the sub-deacon, saying “Pax tecum;" the latter salutes the other clergy.

The kiss of charity, which still obtains among certain sects as an ordinance to be observed in public, is only the same custom under a different form. That such a practice obtained in the church at a very early period cannot be denied, as it is mentioned by Justin, Tertullian, and other fathers, when referring to the agape, but it is without any warrant from Scripture; the salutation there called the "holy kiss," and the "kiss of charity," not being enjoined as a public rite, or church observance, but simply an occasional greeting, as circumstances of meeting afforded an opportunity.

KNIPPERDOLINGS, a denomination in the sixteenth century; so called from Bertrand Knipperdoling, who taught that the righteous before the day of judg ment shall have a monarchy on earth, and the wicked be destroyed; that men are not justified by their faith in Christ Jesus; that there is no original sin; that infants ought not to be baptized, and that immersion is the only mode of baptism; that every one has authority to preach and administer the sacraments; that men are not obliged to pay respect to magistrates; that all things ought to be in common, and that it is lawful to marry many wives.

KNOWLEDGE is defined by Mr. Locke to be the perception of the connection and agreement, or disagreement and repugnancy of our ideas. It also denotes learning, or the improvement of our faculties by reading; erperience, or the acquiring new ideas or truths, by seeing a variety of objects, and making observations upon them in our own minds. No man, says the admirable Dr. Watts, is obliged to learn and know every thing; this can neither be sought nor required, for it is utterly impossible: yet all persons are under some obligation to improve their own understanding, otherwise it will be a barren desert, or a forest overgrown with weeds and brambles. Universal ignorance, or infinite error, will overspread the mind which is utterly neglected and lies without any cultivation. The following rules, therefore, should be attended to for the improvement of knowledge-1. Deeply possess your mind with the vast importance of a good judgment, and the rich and inestimable advantage of right reasoning.-2. Consider the weaknesses,