JUSTIFICATION JUSTIFICATION venly 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 Scripture with superior evidence. righteous," Rom. v. 19. "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 the 2d chap. of Galatians. See articles RECONCILIATION, RIGHTEOUSNESS. dience by which a sinner is justified is called the shall be saved from wrath through him," Rom. righteousness of faith, righteousness by faith, v. 9. The spotless obedience, therefore, the bitand is represented as revealed to faith; conse-ter sufferings, and the accursed death of our heaquently, 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-"By the obedience of one shall many be made 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 As to the properties of justification: 1. It is upon it before God, and rejoice in it. So that, an act of God's free grace, without any merit according to this hypothesis, not Christ, but whatever in the creature, Rom. iii. 24. 2. It is faith, is the capital thing; the object to which we an act of justice as well as grace; the law being must look, which is absurd. When the apostle perfectly fulfilled in Christ, and divine justice says, "faith was imputed to him for righteous-satisfied, Rom. iii. 26; Ps. lxxxv. 10.-3. It is ness," 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. 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-"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 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. I. 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 it is eternal, because his purpose respecting it was from everlasting; and that, as the Almighty viewed his people in Christ, they were, of consequence, justified in his sight. But it appears to me, that the principle on which the advocates for this doctrine have proceeded is wrong. 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 deerees 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, Ro mans v. i. 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 KNIPPERDOLINGS God through Christ, Ephesians iii. 12.-4. Acceptance with God, Ephesians v. 27.-5. Holy confidence and security under all the difficulties and troubles of the present state, 2 Timothy i. 12.-6. Finally, eternal salvation, Romans viii. | 30; 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 Chris 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. 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 pope 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! KNOWLEDGE tians 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 ana Aspasia, 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. the 16th century; so called from Bertrand Knipperdoling, who taught that the righteous before the day of judgment 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 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 connexion and agrec nent 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 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 advantages of right reasoning.-2. Consider the weakKIRK SESSIONS, the name of a petty eccle- nesses, failings, and mistakes of human nature in siastical judicatory in Scotland. Each parish, general.-3. Be not satisfied with a slight view according to its extent, is divided into several parti- of things, but take a wide survey now and then cular districts, every one of which has its own elder of the vast and unlimited regions of learning, the and deacons to oversee it. A consistory of the variety of questions and difficulties belonging to ministers, elders and deacon of a parish form a every science.-4. Presume not too much upon kirk session. These meet once a week, the mi- a bright genius, a ready wit, and good parts; for nister being their moderator, but without a nega- this, without study, will never make a man of tive voice. It regulates matters relative to public knowledge.-5. Do not imagine that large and worship, elections, catechising, visitations, &c. laborious reading, and a strong memory, can deIt judges in matters of less scandal; but greater, nominate you truly wise, without meditation and as adultery, are left to the presbytery, and in all studious thought.-6. Be not so weak as to imcases an appeal lies from it to the presbytery.-agine that a life of learning is a life of laziness.— Kirk sessions have likewise the care of the poor, 7. Let the hope of new discoveries, as well as the and poor's funds. See PRESBYTERIANS. satisfaction and pleasure of known truths, aniKINDNESS, civil behaviour, favourable treat-mate your daily industry.-8. Do not hover ment, or a constant and habitual practice of friendly offices and benevolent actions. See CHARITY; GENTLENESS. KNIPPERDOLINGS, a denomination in 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 KNOWLEDGE KNOWLEDGE It is you have gained.-10. Maintain a constant watch, is an equal difference between the nations among at all times, against a dogmatical spirit.-11. Be whom the principles of piety prevail, and the nahumble and courageous enough to retract any tions that are overrun with idolatry, superstition, mistake and confess an error.-12. Beware of a and error. Knowledge, also, is of great impor fanciful temper of mind, and a humorous conduct.tance to our personal and private felicity: it fur-13. Have a care of trifling with things impor-nishes a pleasure that cannot be met with in the tant and momentous, or of sporting with things possession of inferior enjoyinents; a fine enterawful and sacred.-14. Ever maintain a virtuous tainment which adds a relish to prosperity, and and pious frame of spirit.-15. Watch against alleviates the hour of distress. It throws a lustre the pride of your own reason, and a vain conceit upon greatness, and reflects an honour upon of your own intellectual powers, with the neglect poverty. Knowledge will also instruct us how of divine aid and blessing.-16. Offer up, there- to apply our several talents for the benefit of manfore, your daily requests to God, the Father of kind. It will make us capable of advising and Lights, that he would bless all your attempts and regulating others. Hence we may become the labours in reading, study, and conversation.-lights of the world, and diffuse those beneficent Watts on the Mind, chap. i.; Dr. John Ed-beams around us, which shall shine on benighted wards's Uncertainty, Deficiency, and Corrup- travellers, and discover the path of rectitude and tion of Human Knowledge; Reid's Intellectual bliss. This knowledge, also, tends to destroy Powers of Man; Stennet's Sermon on Acts xxvi. bigotry and enthusiasm. To this we are indebted 24, 25. for the important change which hath been made KNOWLEDGE OF GOD is often taken since the beginning of the Reformation. To this for the fear of God and the whole of religion. we are indebted for the general cultivation and There is, indeed, a speculative knowledge, which refinement of the understandings of men. consists only in the belief of his existence, and owing to this that even arbitrary governments the acknowledgment of his perfections, but has seem to have lost something of their original ferono influence on the heart and conduct. A spi- city, and that there is a source of improvement in ritual saving knowledge consists in veneration Europe which will, we hope, in future times, for the Divine Being, Ps. lxxxix. 7; love to him shed the most delightful influences on society, as an object of beauty and goodness, Zech. ix. and unite its members in harmony, peace, and 17; humble confidence in his mercy and promise, love. But the advantages of knowledge are still Ps. ix. 10; and sincere, uniform, and persevering greater, for it points out to us an eternal felicity. obedience to his word, 1 John ii. 3. It may fur- The several branches of human science are inther be considered as a knowledge of God the tended only to bless and adorn our present existFather; of his love, faithfulness, power, &c. Ofence; but religious knowledge bids us provide the Son, as it relates to the dignity of his nature, for an immortal being, sets the path of salvation 1 John v. 20; the suitability of his offices, Heb. before us, and is our inseparable companion in ix.; the perfection of his work, Ps. lxviii. 18; the the road to glory. As it instructs in the way to brightness of his example, Acts x. 38; and the endless bliss, so it will survive that mighty day prevalence of his intercession, Heb. vii. 25. Of when all worldly literature and accomplishments the Holy Ghost, as equal with the Father and shall for ever cease. At that solemn period, in the Son; of his agency as enlightener and com- which the records and registers of men shall be forter; as also in his work of witnessing, sancti- destroyed, the systems of human policy be disfying, and directing his people, John xv. xvi.; 2 solved, and the grandest works of genius die, the Cor. iii. 17, 18; John iii. 5, 6; Rom. viii. 16. wisdom which is spiritual and heavenly shall not This knowledge may be considered as experi- only subsist, but be increased to an extent that mental, 2 Tim. i. 12; fiducial, Job xiii. 15, 16; human nature cannot in this life admit. Our affectionate, 1 John iii. 19; influential, Psal. ix. views of things, at present, are obscure, imperfect, 10; Matt. v. 16; humiliating, Isa. vi.; Job xlii. partial, and liable to error; but when we arrive 5, 6; satisfying, Psal. xxxvi. 7; Prov. iii. 17; to the realms of everlasting light, the clouds that and superior to all other knowledge, Phil. iii. 8. shadowed our understanding will be removed; The advantages of religious knowledge are every we shall behold with amazing clearness the attriway great. It forms the basis of true honour butes, ways, and works of God; shall perceive and felicity. "Not all the lustre of a noble birth, more distinctly the design of his dispensations; not all the influence of wealth, not all the pomp shall trace with rapture the wonders of nature of titles, not all the splendour of power, can give and grace, and become acquainted with a thoudignity to the soul that is destitute of inward im-sand glorious objects, of which the imagination provement. By this we are allied to angels, and are capable of rising for ever in the scale of being. In order to increase in the knowledge of God, Such is its inherent worth, that it hath always there must be dependence on Him from whom been represented under the most pleasing images. all light proceeds, James i. 6; attention to his In particular, it hath been compared to light, the revealed will, John v. 39; a watchful spirit most valuable and reviving part of nature's works, against corrupt affections, Luke xxi. 34; a humand to that glorious luminary which is the most ble frame of mind, Ps. xxv. 9; frequent meditabeautiful and transporting object our eyes behold. tion, Ps. civ. 34; a persevering design for conIf we entertain any doubts concerning the intrin- formity to the divine image, Hos, vi. 3.—Charsic value of religious knowledge, let us look around nock's Works, vol. ii. p. 381; Saurin's Sermons, us, and we shall be convinced how desirable it is vol. i. ser. 1; Gill's Body of Div. vol. iii. p. 12. to be acquainted with God, with spiritual, with oct.; Tillotson's Serm. ser. 113; Watts's Works, eternal things. Observe the difference between vol. i. ser. 45; Hall's Sermon on the Advantages a cultivated and a barren country. While the of Knowledge to the Lower Classes. former is a lovely, cheerful, and delightful sight, KNOWLEDGE OF GOD. See OMNISthe other administers a spectacle of horror. There i CIENCE can as yet have no conception." KORAN KORAN KORAN, or ALCORAN, the Scripture or | Christians, for the same purpose, make use of Bible of the Mahometans, containing the revela- similar forms. But Mahomet probably took this tions and doctrines of their pretended prophet. form from the Persian Magi, who began their 1. Koran, divisions of the.-The Koran is di- books in these words, Benam Yezdam bakshaishvided into one hundred and fourteen larger por-gher dadar; that is, In the name of the most. tions of very unequal length, which we call chap- merciful just GOD. There are twenty-nine ters, but the Arabians Sowar, in the singular chapters of the Koran, which have this pecuSura; a word rarely used on any other occasion, liarity, that they begin with certain letters of the and properly signifying a row, or a regular series; alphabet, some with single ones, others with more. as a course of bricks in building, or a rank of These letters the Mahometans believe to be the soldiers in an army, and is the same in use and peculiar marks of the Koran, and to conceal seveimport with the Sura, or Tora, of the Jews; who ral profound mysteries; the certain understandalso call the fifty-three sections of the Pentateuch ing of which, the more intelligent confess, has not Sedarim, a word of the same signification. These been communicated to any mortal, their prophet chapters are not, in the manuscript copies, distin- only excepted; notwithstanding which, some guished by their numerical order, but by particu- take the liberty of guessing at their meaning by lar titles, which are taken sometimes from a pe- that species of cabala called by the Jews Noculiar subject treated of, or person mentioned tarikon. therein; usually from the first word of note, ex- 2. Koran, general design of the.-The geneactly in the same manner as the Jews have ral design of the Koran was to unite the profesnamed their Sedarim: though the word from sors of the three different religions, then followed which some chapters are denominated be very in the populous country of Arabia, (who, for the distant towards the middle, or perhaps the end, most part, wandered without guides, the far of the chapter; which seems ridiculous. But the greater number being idolaters, the rest Jews and occasion of this appears to have been, that the Christians, mostly of erroneous opinion,) in the verse or passage wherein such word occurs, was, knowledge and worship of one God, under the in point of time, revealed and committed to writ- sanction of certain laws and ceremonies, partly ing before the other verses of the same chapter of ancient and partly of novel institution, enforced which precede it in order; and the title being given by the consideration of rewards and punishments to the chapter before it was completed, or the pas- both temporal and eternal; and to bring them all sages reduced to their present order, the verse to the obedience of Mahomet, as the prophet and from whence such title was taken did not always ambassador of God; who, after the repeated adhappen to begin the chapter. Some chapters monitions, promises, and threats of former ages, 'have two or more titles, occasioned by the differ- was sent at last to establish and propagate God's ence of the copies. Some of them being pre- religion on earth; and to be acknowledged chief tended to have been revealed at Mecca, and pontiff in spiritual matters, as well as supreme others at Medina, the noting this difference makes prince in temporal. The great doctrine, then, a part of the title. Every chapter is divided into of the Koran is the unity of God; to restore smaller portions, of very unequal length also, which, Mahomet pretended, was the chief end which we customarily call verses; but the Ara- of his mission; it being laid down by him as a bic word is Ayat, the same with the Hebrew fundamental truth, That there never was, nor Ototh, and signifies signs or wonders; such as ever can be, more than one true orthodox religion: the secrets of God, his attributes, works, judg- that, though the particular laws or ceremonies ments, and ordinances delivered in those verses; are only temporary, and subject to alteration, acmany of which have their particular titles, also, cording to the divine direction; yet the substance imposed in the same manner as those of the chap- of it, being eternal truth, is not liable to change, ters. Besides these unequal divisions, the Ma- but continues immutably the same; and that, hometans have also divided their Koran into whenever this religion became neglected or corsixty equal portions, which they call Anzab, in rupted in essentials, God had the goodness to rethe singular Hizb, each subdivided into four equal inform and re-admonish mankind thereof by parts; which is likewise an imitation of the Jews, several prophets, of whom Moses and Jesus were who have an ancient division of their Mishna the most distinguished, till the appearance of into sixty portions, called Massictoth. But the Mahomet, who is their seal, and no other to be Koran is more usually divided into thirty sections expected after him. The more effectually to enonly, named Ajaza, from the singula. Joz, each gage people to hearken to him, great part of the of twice the length of the former, and in like Koran is employed in relating examples of dreadmanner subdivided into four parts. These divi-ful punishments formerly inflicted by God on sions are for the use of the readers of the Koran in the royal temples, or in the adjoining chapels where the emperors and great men are interred; of whom there are thirty belonging to every chapel, and each reads his section every day; so that the whole Koran is read over once a day. Next after the title, at the name of every chapter except only the ninth, is prefixed the following solemn form, by the Mahometans called the Bismallah "In the name of the most merciful God;" which form they constantly place at the beginning of all their books and writings in general, as a peculiar mark and distinguishing characteristic of their religion, it being counted a sort of impiety to omit it. The Jews, and eastern those who rejected and abused his messengers; several of which stories, or some circumstances of them, are taken from the Old and New Testaments, but many more from the apocryphal books and traditions of the Jews and Christians of those ages, set up in the Koran as truths, in opposition to the Scriptures, which the Jews and Christians are charged with having altered; and, indeed, few or none of the relations of circumstances in the Koran were invented by Mahomet, as is generally supposed; it being easy to trace the greatest part of them much higher, as the rest might be, were more of these books extant, and were it worth while to make the inquiry. The rest of the Alcoran is taken up in prescribing |