claration: To him that worketh_is_the||The apostle positively affirms, that there reward of justification, and of eternal is no acceptance with God by the works life as connected with it; not reckoned of the law; and the reasons are evident of grace, but of debt. But to him that Our righteousness is imperfect, and worketh not, but believeth on Him that consequently cannot justify. If justificajustifieth-whom? the righteous? the tion were by the works of men, it could holy? the eminently pious nay, verily, not be by grace: it would not be a righbut the ungodly; his faith, or that in teousness without works.-There would which he believes, is counted unto him be no need of the righteousness of for righteousness, Rom, iv. 4, 5. Gal. ii. Christ; and, lastly, if justification were 17. Here, then, we learn, that the sub-by the law, then boasting would be enjects of justification, considered in them-couraged; whereas God's design, in the selves, are not only destitute of a per-whole scheme of salvation, is to exclude fect righteousness, but have performed it, Rom. iii. 27. Eph. ii. 8, 9. Nor is no good works at all. They are deno- faith itself our righteousness, or that minated and considered as the ungodly, for the sake of which we are justified: when the blessing is bestowed upon for, though believers are said to be justhem. Not that we are to understand tified by faith, yet not for faith: faith that such remain ungodly. "All," says can only be considered as the instruDr. Owen, "that are justified, were be- || ment, and not the cause. That faith is fore ungodly: but all that are justified, not our righteousness, is evident from the are, at the same instant, made godly." following considerations: No man's faith That the mere sinner, however, is the is perfect; and, if it were, it would not subject of justification, appears from be equal to the demands of the divine hence. The Spirit of God, speaking law. It could not, therefore, without an in the Scripture, repeatedly declares error in judgment, be accounted a comthat we are justified by grace. But plete righteousness. But the judgment grace stands in direct opposition to of God, as before proved, is according works. Whoever, therefore, is justified to truth, and according to the rights of by grace, is considered as absolutely un- his law. That obedience by which a worthy in that very instant when the sinner. is justified is called the righ blessing is vouchsafed to him, Rom. iii.teousness of faith, righteousness by 24. The person, therefore, that is justified, is accepted without any cause in himself. Hence it appears, that if we regard the persons who are justified, and their state prior to the enjoyment of the immensely glorious privilege, divine grace appears, and reigns in all its glory.

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 conAs to the way and manner in which nection it falls under the consideration sinners are justified, it may be observed of a work; a condition, on the performthat the Divine Being can acquit none ance of which our acceptance with God without a complete righteousness. Jus- is manifestly suspended. If faith itself tification, as before observed, is evidently be that on account of which we are aca forensic term, and the thing intended cepted, then some believers are justified by it a judicial act. So that, were a per- by a more, and some by a less perfect son to be justified without a righteous-righteousness, in exact proportion to the ness, the judgment would not be ac- strength or weakness of their faith. cording to truth; it would be a false and That which is the end of the law is our unrighteous sentence. That righteous- righteousness, which certainly is not ness by which we are justified must be faith, but the obedience of our exalted equal to the demands of that law ac- substitute, Rom. x. 4. Were faith itself cording to which the Sovereign Judge our justifying righteousness, we might proceeds in our justification. Many per- depend upon it before God, and rejoice sons talk of conditions of just fication in it. So that according to this hypothe(see article CONDITION;) but the only sis, not Christ, but faith, is the capital condition is that of perfect righteousness: thing; the object to which we must this the law requires, nor does the Gos-look, which is absurd. When the apos pel substitute another. But where shall tle says, "faith was imputed to him for we find, or how shall we obtain a justi-righteousness," his main design was to fying righteousness? Shall we fice to the prove that the eternal Sovereign justilaw for relief? Shall we apply with dili- fies freely, without any cause in the gence and zeal to the performance of creature. duty, in order to attain the desired end?

Nor is man's obedience to the Gospel

as to a new and milder law the matter || for us who knew no sin, that we might
of his justification before God. It was be made the righteousness of God in
a notion that some years ago obtained, him," 2 Cor. v. 21. "And be found in
that a relaxation of the law, and the him, not having mine own righteousness
severities of it, has been obtained by which is of the law, but that which is
Christ; and a new law, a remedial law, through the faith of Christ; the righ-
a law of milder terms, has been intro- teousness which is of God by faith,"
duced by him, which is the Gospel; the Phil. iii. 8. See also Jer. xxiii. 6. Dan.
terms of which are faith, repentance, ix. 24. the whole of the 2nd chapter of
and obedience; and though these are
Galatians. See articles RECONCILIA-
imperfect, yet, being sincere, they are TION, RIGHTEOUSNESS.
accepted of by God in the room of a per-
fect righteousness. But every part of this
scheme is wrong, for the law is not re-
laxed, 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 sup-
poses that the law which a man is now
under requires only an imperfect obedi-
ence: but an imperfect righteousness
cannot answer its demands; for every
law requires perfect obedience to its
own precepts and prohibitions.

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 distinguishNor is a profession of religion, nor sin- ed it into decretive, virtual, and actual cerity, nor good works, at all the ground 1. Decretive, is God's eternal purpose of our acceptance with God, for all our to justify sinners in time by Jesus Christ. righteousness is imperfect, and must-2. Virtual justification has a refertherefore be entirely excluded. By ence to the satisfaction made by Christ. grace, saith the apostle, ye are saved, -3. Actual, is when we are enabled to not of works, lest any man should boast, believe in Christ, and by faith are united Eph. ii. 8, 9. Besides, the works of sanc- to him. Others say it is eternal, because tification and justification are two dis- his purpose respecting it was from evertinct things: the one is a work of grace lasting: and that, as the Almighty viewwithin men; the other an act of grace ed his people in Christ, they were, of for or towards men: the one is imper-consequence, justified in his sight. But fect, the other complete; the one carried on gradually, the other done at once. See SANCTIFICATION.

it appears to me, that the principle on which the advocates for this doctrine have proceeded is wrong. They have If, then, we cannot possibly be justified confounded the design with the execuby any of our own performances, nor by tion; for if this distinction be not kept faith itself, nor even by the graces of up, the utmost perplexity will follow the the Holy Spirit, where then shall we consideration of every subject which find a righteousness by which we can relates to the decrees of God; nor shall be justified? The Scripture furnishes us we be able to form any clear ideas of with an answer-" By Jesus Christ all his moral government whatever. To that believe are justified from all things say, as one does, that the eternal will of from which they could not be justified God to justify men is the justification of by the law of Moses," Acts xiii. 38, 39. them, is not to the purpose; for, upon "He was delivered for our offences, and the same ground, we might as well say raised again for our justification," Rom. that the eternal will of God to convert iv. 25. 66 Being justified by his blood, and glorify his people is the real conwe shall be saved from wrath through version and glorification of them. That him," Rom. v. 9. The spotless obedi- it was eternally determined that there ence, therefore, the bitter sufferings, should be a people who should believe and the accursed death of our heavenly in Christ, and that his righteousness Surety, constitute that very righteous- should be imputed to them, is not to be ness by which sinners are justified be- disputed; but to say that these things fore God. That this righteousness is were really done from eternity (which imputed to us, and that we are not jus- we must say if we believe eternal justitified by a personal righteousness, ap-fication,) this would be absurd. It is pears from the Scripture with superior evidence. "By the obedience of one shall many be made righteous," Rom. v. 19. "He hath made him to be sin

more consistent to believe, that God
from eternity laid the plan of justifica-
tion; 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. 12.-7. 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; Rawlins on Justification; "Edwards's Sermons on ditto; Lime Street Lect. 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.

K.

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!!

KEITHIANS, a party which sepa- || closed a little of the filings of St. Peter's rated from the Quakers in Pennsylva-chain, kept with such devotion at Rome; nia, 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 KIRK SESSIONS, the name of a baptism, and received the Lord's sup- petty ecclesiastical judicatory in Scotper. This party were also called land. Each parish according to its exQuaker Baptists, because they retain-tent is divided into several particular ed the language, dress, and manner of the Quakers.

districts, every one of which has its own elder and deacons to oversee it. A conKEYS, power of the, a term made sistory of the ministers, elders, and deause of in reference to ecclesiastical ju- cons of a parish form a kirk session. risdiction, denoting the power of ex- These meet once a week, the minister communicating and absolving. The being their moderator, but without a Romanists say that the pope has the negative voice. It regulates matters repower of the keys, and can open and lative to public worship, elections, cateshut paradise as he pleases; grounding chising, visitations, &c. It judges in their opinion on that expression of Jesus matters of less scandal; but greater, as Christ to Peter-"I will give thee the adultery, are left to the presbytery, and keys of the kingdom of heaven," Matt. in all cases an appeal lies from it to the xvi. 19. But every one must see that presbytery.-Kirk sessions have likethis is an absolute perversion of Scrip-wise the care of the poor, and poor's ture; for the keys of the kingdom of funds. See PRESBYTERIANS. 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.

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

KNIPPERDOLINGS, a denomination in the 16th century; so called from Bertrand Knipperdoling, who taught In St. Gregory we read that it was that the righteous before the day of the custom for the popes to send a judgment shall have a monarchy on golden key to princes, wherein they in-earth, and the wicked be destroyed;

that men are not justified by their faith and confess an error.-12. Beware of a in Christ Jesus; that there is no origi-fanciful temper of mind, and a humorous nal sin; that infants ought not to be conduct.-13. Have a care of trifling baptized, and that immersion is the only with things important and momentous, mode of baptism; that every one has or of sporting with things awful and authority to preach and administer the sacred.-14. Ever maintain a virtuous sacraments; that men are not obliged and pious frame of spirit.-15. Watch to pay respect to magistrates; that all against the pride of your own reason, things ought to be in common, and that and a vain conceit of your own intellecit is lawful to marry many wives. tual powers, with the neglect of divine aid and blessing.-16. Offer up, therefore, your daily requests to God, the Father of Lights, that he would bless all your attempts and labours in reading, study, and conversation. Watts on the Mind, chap. i.; Dr. John Edwards's Uncertainty, Deficiency, and Corrup tion of Human Knowledge; Reid's Intellectual Powers of Man; Stennett's Sermon on Acts xxvi. 24, 25.

KNOWLEDGE is defined by Mr. Locke to be the perception of the connexion and agreement, or disagreement and repugnancy of our ideas. It also denotes learning, or the improvement of our faculties by reading; experience, 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 KNOWLEDGE OF GOD is often every thing; this can neither be sought taken for the fear of God and the whole nor required, for it is utterly impossible: of religion. There is, indeed, a specuyet all persons are under some obliga-lative knowledge, which consists only in tion to improve their own understand-the belief of his existence, and the acing, otherwise it will be a barren desert, knowledgment of his perfections, but or a forest overgrown with weeds and has no influence on the heart and conbrambles. Universal ignorance, or infi- duct. A spiritual saving knowledge nite crror, will overspread the mind consists in veneration for the Divine which is utterly neglected and lies with- Being, Psal. Ixxxix. 7. love to him as out any cultivation. The following rules, an object of beauty and goodness, Zech. therefore, should be attended to for the ix. 17. humble confidence in his mercy improvement of knowledge. 1. Deeply and promise, Psal. ix. 10. and sincere, possess your mind with the vast im-uniform, and persevering obedience to portance of a good judgment, and the his word, 1 John ii. 3. It may farther be rich and inestimable advantage of right considered as a knowledge of God, the reasoning.-2. Consider the weaknesses, Father; of his love, faithfulness, power, failings, and mistakes of human nature &c. Of the Son, as it relates to the in general.-3. Be not satisfied with a dignity of his nature, 1 John v. 20. the slight view of things, but to take a wide suitability of his offices, Heb. ix. the survey now and then of the vast and un- perfection of his work, Psalm lxviii. 18. limited regions of learning, the variety the brightness of his example, Acts x. of questions and difficulties belonging to 38. and the prevalency of his intercesevery science.-4. Presume not too sion, Heb. vii. 25. Of the Holy Ghost, as much upon a bright genius, a ready wit, equal with the Father and the Son; of and good parts; for this, without study, his agency as enlightener and comforter; will never make a man of knowledge.as also in his work of witnessing, sancti5. Do not imagine that large and labo-fying, and directing his people, John xv. rious reading, and a strong memory, xvi. Cor. iii. 17, 18. John iii. 5, 6. Rom. can denominate you truly wise, without meditation and studious thought.-6. Be not so weak as to imagine that a life of learning is a life of laziness.-7. Let the hope of new discoveries, as well as the satisfaction and pleasure of known truths, animate your daily industry.-8. Do not hover always on the surface of things, nor take up suddenly with mere appearances.-9. Once a day, especially in the early years of life and study, call yourselves to an account what new ideas you have gained.-10. Maintain a constant watch, at all times, against a dogmatical spirit.-11. Be humble and courageous enough to retract any mistake,

viii. 16. This knowledge may be considered as experimental, 2 Tim. i. 12, fiducial, Job xiii. 15, 16. affectionate, í John iii. 19. influential, Ps. ix. 10. Matt. v. 16. humiliating, Isa. vi. Job xlii. 5, 6. satisfying, Psal. xxxvi. 7. Prov. iii. 17. and superior to all other knowledge, Phil. iii. 8. The advantages of religious knowledge are every way great. It forms the basis of true honour and felicity. "Not all the lustre of a noble birth, not all the influence of wealth, not all the pomp of titles, not all the splendour of power, can give dignity to the soul that is destitute of inward improvement. By this we are allied to angels,

which the imagination can as yet have no conception."

In order to increase in the knowledge of God, there must be dependence on Him from whom all light proceeds, James i. 6. attention to his revealed will, John v. 39. a watchful spirit against corrupt affections, Luke xxí. 34. a hum

and are capable of rising for ever in the || to endless bliss, so it will survive that scale of being. Such is its inherent mighty day when all worldly literature worth, that it hath always been repre- and accomplishments shall for ever sented under the most pleasing images. cease. At that solemn period, in which In particular, it hath been compared to the records and registers of men shall light, the most valuable and reviving be destroyed, the systems of human part of nature's works, and to that glo- policy be dissolved, and the grandest rious luminary which is the most beau- works of genius die, the wisdom which tiful and transporting object our eyes is spiritual and heavenly shall not only behold. If we entertain any doubts con- subsist, but be increased to an extent cerning the intrinsic value of religious that human nature cannot in this life adknowledge, let us look around us, and mit. Our views of things, at present, are we shall be convinced how desirable it obscure, imperfect, partial, and liable to is to be acquainted with God, with error; but when we arrive to the realms spiritual, with eternal things. Observe of everlasting light, the clouds that the difference between a cultivated and shadowed our understanding will be a barren country. While the former is removed; we shall behold with amaza lovely, cheerful, and delightful sight, ing clearness the attributes, ways, and the other administers a spectacle of works of God; shall perceive more dishorror. There is an equal difference be- tinctly the design of his dispensations; tween the nations among whom the shall trace with rapture the wonders of principles of piety prevail, and the na- nature and grace, and become acquainttions that are overrun with idolatry, su-ed with a thousand glorious objects, of perstition, and error. Knowledge, also, is of great importance to our personal and private felicity: it furnishes a pleasure that cannot be met with in the possession of inferior enjoyments; a fine entertainment, which adds a relish to prosperity, and alleviates the hour of distress. It throws a lustre upon greatness, and reflects an honour upon pover-ble frame of mind, Ps. xxv. 9. frequent ty. Knowledge will also instruct us how to apply our several talents for the benefit of mankind. It will make us capable of advising and regulating others. Hence we may become the lights of the world, and diffuse those beneficent beams around us, which shall shine on benighted travellers, and discover the path of rectitude and bliss. This knowledge, also, tends to destroy bigotry and enthusiasm. To this we are indebted for the important change which hath been KORAN, or ALCORAN, the Scripmade since the beginning of the refor-ture or Bible of the Mahometans, conmation. To this we are indebted for the taining the revelations and doctrines of general cultivation and refinement of the their pretended prophet. understandings of men. It is owing to 1. Koran, division of the. The Kothis state that even arbitrary govern- ran is divided into one hundred and fourments seem to have lost something of teen larger portions of very unequal their original ferocity, and that there is a length, which we call chapters, but the source of improvement in Europe which Arabians Sowar, in the singular Sura; will, we hope, in future times, shed the a word rarely used on any other occamost delightful influences on society, sion, and properly signifying a row, or and unite its members in harmony, a regular series; as a course of bricks peace, and love. But the advantages of in building, or a rank of soldiers in an knowledge are still greater, for it points army, and is the same in use and imout to us an eternal felicity. The seve-port with the Sura, or Tora, of the ral branches of human science are in- Jews; who also call the fifty three sectended only to bless and adorn our pre- tions of the Pentateuch Sedarim, a word sent existence; but religious knowledge of the same signification. These chapbids us provide for an immortal being, ters are not, in the manuscript copies, sets the path of salvation before us, and distinguished by their numerical order, is our inseparable companion in the but by particular titles, which are taroad to glory. As it instructs in the way ken sometimes from a peculiar subject

meditation, Ps. civ. 34. a persevering design for conformity to the divine image, Hos. vi. 3. Charnock's Works, vol. ii. p. 381; Saurin's Serm. vol. i. ser. 1; Gill's Body of Div. vol. iii. p. 12. oct.; Tillotson's Serm. ser. 113; Watts's Works, vol. i. ser. 45; Hall's Sermon on the Advantages of Knowledge to the Lower Classes.

KNOWLEDGE OF GOD. See OMNISCIENCE.