tion, and of eternal life as connected with it, not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth-whom? the righteous? the holy? the eminently pious? nay, verily, but the ungodly; his faith, or that in which he believes, is counted unto him for righteousness, Rom. iv. 4, 5; Gal. ii. 17. Here, then, we learn, that the subjects of justification, considered in themselves, are not only destitute of a perfect righteousness, but have performed no good works at all. They are denominated and considered as the ungodly, when the blessing is bestowed upon them. Not that we are to understand that such remain ungodly. "All," says Dr. Owen, "that are justified, were before ungodly: but all that are justified, are at the same instant made godly." That the mere sinner, however, is the subject of justification appears from hence. The Spirit of God, speaking in the Scripture, repeatedly declares that we are justified by grace. But grace stands in direct opposition to works. Whoever, therefore, is justified by grace is considered as absolutely unworthy in that very instant when the blessing is vouchsafed to him, Rom. iii. 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.

As to the way and manner in which sinners are justified, it may be observed that the Divine Being can acquit none without a complete righteousness. Justification, as before observed, is evidently 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 righteousness 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 consideration 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

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: indecencies 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 cabalistical art to bring out recondite and mysterious meanings from the sacred text, 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.

Ridgley's Div.; Dr. Bennett's Defence of the doctrine against Mr. Newman of Oxford; but especially Booth's Reign of Grace, to which I am indebted for great part of the above article.

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. Those in the south of Russia possess a translation of the Hebrew Bible in the Tartar language, which is vernacular among them. See Henderson's Biblical Researches, and Travels in Russia.

name.

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 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 Batchelor 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

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 Hebraicum, 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. Watt'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

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 likewise 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 minister 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 dea

con, saying, “Pax tibi, frater, et ecclesiæ sanctæ 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 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 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 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 every thing; this can neither be sought nor acquired, 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, failings, and mistakes of human nature in general.-3. Be not satisfied with a slight view of things, but take a wide survey now and then of the vast and unlimited regions of learning, the variety of questions and difficulties belonging to every science.-4. Presume not too much upon a bright genius, a ready wit, and good parts; for this, without study, will never make a man of knowledge.-5. Do not imagine that large and laborious reading, and a

strong memory, 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, and confess an error.-12. Beware of a fanciful temper of mind, and a humorous conduct.-13. Have a care of trifling with things important and momentous, or of sporting with things awful and sacred.-14. Ever maintain a virtuous and pious frame of spirit.-15. Watch against the pride of your own reason, and a vain conceit of your own intellectual 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 Corruption of Human Knowledge; Reid's Intellectual Powers of Man; Stennett's Sermon on Acts xxvi. 24, 25.

KNOWLEDGE OF GOD is often taken for the fear of God, and the whole of religion. There is, indeed, a speculative knowledge, which consists only in the belief of his existence, and the acknowledgment of his perfections, but has no influence on the heart and conduct. A spiritual saving knowledge consists in veneration for the Divine Being, Ps. lxxxix. 7; love to him as an object of beauty and goodness, Zech. ix. 17; humble confidence in his mercy and promise, Ps. ix. 10; and sincere, uniform, and persevering obedience to his word, 1 John ii. 3. It may further be considered as a knowledge of God, the Father; of his love, faithfulness, power, &c. Of the Son, as it relates to the dignity of his nature, 1 John v. 20; the suitability of his offices, Heb. ix. ; the perfection of his work, Ps. lxviii. 18; the brightness of his example, Acts x. 38; and the prevalency of his intercession, Heb. vii. 25. Of the Holy Ghost, as equal with the Father and the Son; of his agency as an enlightener and comforter; as also in his work of witnessing, sanctifying, and directing his people, John xv., xvi. 2 Cor. iii. 17, 18. John iii. 5, 6. Rom. viii. 16. This knowledge may be considered as experimental, 2 Tim. i. 12; fiducial, Job xiii. 15, 16; affectionate, 1 John iii. 19; influential, Ps. ix. 16; Matt. v. 16; humiliating, Is. 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 very great.