It must be such as would be acceptable if offered to any earthly official. This, indeed, is but taking low ground, but that the prophet should take this position, and use this argument, is in itself a revelation of the sad condition into which the priesthood of the day had fallen. He could not take high grounds, and make his appeal directly to the holiness of the claims of the infinitely Holy One. "It argues a great contempt of Almighty God when men are less careful in maintaining the decencies of his worship than they are in giving proper respects to their superiors." It should be borne in mind that the Levitical system very rigorously demanded that only sound and clean animals should he presented in sacrifice. It is always necessary to check the meanness of men, which tempts them to put God off with that which they themselves do not greatly value (see Leviticus 22:22, etc.). The sin of offering the imperfect to God can be tested in two very simple ways.

I. OFFER AN IMPERFECT GIFT TO YOUR FRIEND. For a birthday time find something you have done with; something you do not care for; something out of taste in your own house, which you are glad to get rid of; something damaged, or soiled, or broken. You send it, saying in your heart, "It is good enough for him." That gift dishonours the friend, and morally degrades you as the giver. If that friend has any spirit, he despises such gifts, and sends the coldest of acknowledgments of their receipt. Is God in Christ our Friend? What shall be the love gifts which alone can be acceptable to him?

II. OFFER AN IMPERFECT GIFT TO YOUR GOVERNOR. If a man wants to show his respect, or to indicate his gratitude for some favour received, he is always most particular in the selection of his present. He takes care that there is no flaw in it; he selects the best possible; he is most anxious about its being conveyed without injury. If the governor has any spirit, he will not look at or receive anything but the very best. Is God our supreme Governor? Then how can we fail to offer the very best possible to him?

III. OFFER AN IMPERFECT GIFT TO YOUR GOD. Has he not more claim than either friend or governor to the perfect offering? How should we respond to

(1) his authority;

(2) his holiness;

(3) his redemption?

Though out of our sight, he searchingly tests all our gifts, offerings, and sacrifices. Open out how we may be offering the imperfect in

(1) our acts of worship;

(2) our acts of benevolence;

(3) our acts of ministry and service. - R.T.

The old law demanded that God should be honoured with the sacrifice of a man's best. Every oblation was to be free from spot or blemish. Such laws had their symbolic and spiritual meaning. They asserted God's right as first and supreme. They embodied the law of sacrifice, which is the law of all holy beings, and they formed a test of the faith and love of those who professed to be worshippers of God. The reality of the test was manifest in the fact that there were those who sought to escape the demand. In their view, anything would do for sacrifice. Are there not multitudes still whose professed worship is nothing more than a mere miserable pretence? Surely our temptations to disobey are just as powerful as ever. Our business now is not with the blasphemer or the infidel, but with those who either render, or fancy that they render, God some service.

1. The appeal of the text may be addressed to all whose service does not include the sacrifice of the heart. Many give their souls to the world, — to what remains God is welcome. They are found in God's house, but though they are present there they do not render any spiritual worship. What is this but offering the blind and lame and sick for sacrifice; and is it not evil? Can it be that it is thus God is content to be served? Not thus would even man be satisfied. It is God only whom we expect to please by a service that lacks every element of thorough heartiness, and is nothing more than a piece of mechanism. Yet is there no other whom it is so utterly hopeless to deceive. He asks the heart, and He knows that, despite all the beauty of our outward rites, the heart is what we absolutely refuse. But such religion is no religion at all

2. The language may be applied to those who purpose to render to God the service of their last hours. They will take thought for the present life, and the soul, with all its immortal interests, they will leave to the uncertain contingencies of a future which may never be theirs. This is bringing the blind, the lame, the sick for sacrifice; and is it not evil? We need not deny the possibility of death-bed repentance; we may not limit the grace of God. But if not impossible, it is in every way improbable that the sacrifice of life's last hour is what God will accept.

3. These words may be addressed to the secret disciple. You will do just so much as is necessary to ensure your salvation, but beyond this nothing more, — there is no love to Jesus constraining devotion, making you rejoice even in the cross which you bear for Him, teaching you, as with a holy ingenuity, to find out modes in which you may glorify Him. And is not this evil?

4. The question may be directed to the half-hearted professor. There are many sharing in our worship who are lacking in all heartiness and fervour. They do not disgrace their profession: they observe with a certain regularity the ordinances; but in all generous, noble, devoted consecration they are found wanting. Let me address myself earnestly to you. Does not the text describe your sacrifice? Everywhere else, if the heart is interested at all, you are full of intense zeal. In religion you are cold and indifferent. Review your own service; compare it with what you do for other lords, and say, does it not correspond with the description of the text?

(J. G. Rogers, B. A.)

I. THE APPEAL.

1. To the dictates of conscience.

2. To the usages of human life.

II. THE LESSONS THE APPEAL SUGGESTS.

1. We have all failed in the discharge of our duty to God.

2. Our failure in the discharge of our duty to God is incapable of defence.

3. We need a Saviour.

4. Our services can be accepted by God only through the mediation of the Lord Jesus Christ.

(G. Brooks.)

They performed solemn duties hypocritically. Malachi would show them their folly by asking them to test their conduct by the way in which the (Persian) governor of the land would regard it.

I. MEN OFTEN ACT TOWARDS GOD AS THEY WOULD NOT ACT TOWARDS AN EARTHLY RULER. Men generally respect human authorities. If gifts are presented to them they are of the best. They humble themselves before human majesty, and fear to insult it. But men act differently towards God.

1. How many stand in His presence and profane His name. Let them offer that to their governor.

2. How men treat His authority and disregard His commands.

3. How many pretend to make sacrifices for His cause, and yet give only that which is worthless, or what they think will bring the man equivalent in temporal good.

4. How many render heartless homage and selfish service. Men act in these ways sometimes through

(1)Spiritual insensibility;

(2)self-deception;

(3)erroneous conceptions of God; or

(4)covetousness.God has a right to all that we possess. No earthly governor has such a claim upon us. To act towards Him deceitfully is foolish, ungrateful, and ruinous.

II. OUR CONDUCT TOWARDS GOD MAY BE TESTED BY THE WAY IN WHICH IT WOULD BE RECEIVED BY AN EARTHLY RULER. Such rulers are not always just. This is a test that is —

1. Easily applied.

2. One that the humblest can comprehend.

3. One that may reveal much.

4. One that should be applied honestly.

III. THE DISPLEASURE OF AN EARTHLY GOVERNOR MAY REFLECT THE DISPLEASURE OF GOD. This is not always the case. Rulers have been displeased with and persecuted the most holy. But the honest displeasure of a ruler against hypocritical pretensions and deceitful gifts is a reflection of the Divine displeasure. Would thy "governor" be "pleased with thee"? If not, there is —

1. Just cause to fear.

2. Need of reformation.

3. And of a truer consecration of yourselves and your property to God.Learn — Our holiest acts need examination. Our sacrifices may be worthless. It is a great sin to act stingy towards God.

(W. Osborne Lilley.)

In Malachi's time the people seem to have been utterly indifferent as to God, and openly insolent. "Behold," said they, "what a weariness it is!" They thought any thing was good enough for God, and offered Him the refuse of their households. Even the priests had become a set of mercenary hirelings, refusing to do anything without reward. This state of things was a result of living so long in the idolatrous land of Babylon. The people had lost their habits of devotion, and had become accustomed to a life of listlessness and carelessness, and now they found it difficult to submit to the restraints of religion. And these of ours are worldly days. The general idea is that anything is good enough for God. A spare minute, an hour, when we can do nothing else, is all we can devote to God. Notice —

I. THE CHRISTIAN SACRIFICE. Times have changed, but circumstances have not. God does not demand expiatory sacrifice, but He requires spiritual. We are to render Him certain services, and these services are the New Testament sacrifices.

1. There is the heart — penitent, repentant, soft.

2. There is the body — a living sacrifice; for use, for work.

3. Worship.

4. Alms.

II. THE IMPERFECTIONS BY WHICH THESE SERVICES ARE BLEMISHED.

1. Spiritless worship. The form without the spirit.

2. Blind sacrifice. How many crimes have been committed in the name of zeal.

3. Lame offerings. Professors of religion who live in conformity to the world.

4. Sick gifts.Half-hearted prayers, languid attendance at His house, the hand working without the heart, songs without melody. There are preachers who preach ill and sickly sermons. There are Sunday school teachers who offer sickly lessons. It is a terrible thing to offer to God that which is diseased.

(W. R. F.)

Malachi begins with rebuking the unthankfulness of Israel, and ends with a threat of coming and smiting the earth with a curse. Israel gave indeed, a melancholy example of the unthankful heart of man. God's law was, "If there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy God." Yet they offered the blind, the lame, the sick for sacrifice, and thought to be accepted of God, though they durst not have offered such things to their governor. But this conduct of Israel is only a lively representation of the way in which God, the giver of all good things, is commonly treated by the receivers of His bounty. Men have found Him so overflowing in kindness, so long-suffering, that they have come to think He will take up with anything. They think not, that though God does not speak out He is watching, and preparing to reckon with them. And, however slow He may be, He will set all right on the great day when He will separate the chaff from the wheat, and the tares from the corn. Applying to ourselves, let us remember what the Lord commands us to offer. Paul says, in His name, "Present your bodies a living sacrifice." We are to serve in "newness of the spirit," and not in the "oldness of the letter." The living sacrifice of our body is not only keeping its members in all purity, as we would be members of Christ's body, but also giving to the Lord that "from which all purity must come, a heart devoted to His service, and well instructed for that purpose in all heavenly knowledge and spiritual wisdom. See the particulars of the text.

1. "If ye offer the blind for sacrifice, is it not evil?" They had plenty of cattle without blemish to offer to the Lord. But they wanted these for themselves. The Christian has a body given him which he may present a living sacrifice unto the Lord, without blemish of sight. In it he has an eye to read the Word of God, an understanding to receive it: an eye to lift up to heaven in prayer, an understanding to offer prayer and praise in the name of the Lord. The eye should be withdrawn from all unholy sights; it should be single and pure. Instead of this, to what service is the eye and understanding commonly devoted! The true and living sacrifice of the body in this particular is the growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Never forget that growth in grace and growth in knowledge go together. Instead of using their eye and understanding in the spiritual service of the Lord, men waste their light in the pursuit of vanity and sin, until at last there comes the appointed hour of their departure from earth. Then at length — and often in vain — they turn their eye and their thoughts unto God.

2. If ye offer the lame and sick, is it not evil?" The Christian is compared to a runner, and his life to a course. He is to run well, so that he may obtain. But when do men generally begin to set themselves to this race? Just as their course in this world is finishing; when their strength has been wasted in running for earthly prizes. Is not health the season for serving the Lord on every account? Yet many think they have nothing to do with the Lord but in the day of sickness.

3. "Offer it now to thy governor." Men will treat God, their heavenly Sovereign, as they dare not treat man, their earthly sovereign. Some go through life with a fixed purpose of giving to the Lord only the refuse. The man who bows to the ground, and anxiously seeks favour in the sight of his sovereign, and keeps himself continually in his view by doing something which may please, and make his person accepted, will think it a great thing if he kneel in the house of God for a short time once a week. Men who are most particular in wording a petition to be delivered at the throne of their sovereign, and endeavour to turn and polish every sentence, these very men will not trouble themselves to prepare a prayer to be delivered at the footstool of the throne of heaven. Let us all be wise in this, that we fully recognise the high claims of God, and loyally, lovingly, worthily try to meet them.

(R. W. Evans, B. D.)

Esau, Jacob, MalachiEdom, JerusalemAccept, Almighty, Animals, Approval, Armies, Blind, Bring, Crippled, Damaged, Diseased, Evil, Face, Favor, Governor, Hosts, Ill, Isn't, Kindly, Lame, Lift, Nigh, Offer, Offering, Pleased, Present, Receive, Ruler, Sacrifice, Says, Sick, Try, Wrong1. Malachi complains of Israel's unkindness;
2. of their irreverence and profaneness.

Malachi 1:8

     4605   animals, religious role
     5278   cripples
     5327   governors
     6201   imperfection, and God's purposes
     7322   burnt offering
     7328   ceremonies
     8201   blamelessness

Malachi 1:6-8

     5818   contempt
     5896   irreverence
     6616   atonement, in OT

Malachi 1:6-11

     8332   reputation

Malachi 1:6-13

     5800   blasphemy

Malachi 1:6-14

     5810   complacency
     5943   self-deception
     8783   neglect

Malachi 1:7-8

     5162   lameness
     8315   orthodoxy, in OT

Malachi 1:7-9

     7768   priests, OT function

Malachi 1:8-10

     6603   acceptance, divine

Blemished Offerings
'Offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of Hosts.'--MALACHI i. 8. A word of explanation may indicate my purpose in selecting this, I am afraid, unfamiliar text. The Prophet has been vehemently rebuking a characteristic mean practice of the priests, who were offering maimed and diseased animals in sacrifice. They were probably dishonest as well as mean, because the worshippers would bring sound beasts, and the priests, for their own profit, …
Alexander Maclaren—Expositions of Holy Scripture

A Dialogue with God
'A son honoureth his father, and a servant his master: if then I be a Father, where is Mine honour? and if I be a master, where is My fear? saith the Lord of Hosts unto you, O priests, that despise My Name. And ye say, Wherein have we despised Thy Name? 7. Ye offer polluted bread upon Mine altar. And ye say, Wherein have we polluted Thee?'--MALACHI i. 6, 7. A charactistic of this latest of the prophets is the vivacious dialogue of which our text affords one example. God speaks and the people question …
Alexander Maclaren—Expositions of Holy Scripture

"Whereby we Cry, Abba, Father. "
Rom. viii. 15.--"Whereby we cry, Abba, Father." All that know any thing of religion, must needs know and confess that there is no exercise either more suitable to him that professeth it, or more needful for him, than to give himself to the exercise of prayer. But that which is confessed by all, and as to the outward performance gone about by many, I fear is yet a mystery sealed up from us, as the true and living nature of it. There is much of it expressed here in few words, "whereby we cry, Abba, …
Hugh Binning—The Works of the Rev. Hugh Binning

The Counter-Reformation
For more than thirty years the new religious movement continued to spread with alarming rapidity. Nation after nation either fell away from the centre of unity or wavered as to the attitude that should be adopted towards the conflicting claims of Rome, Wittenberg, and Geneva, till at last it seemed not unlikely that Catholicism was to be confined within the territorial boundaries of Italy, Spain, and Portugal. That the world was well prepared for such an outburst has been shown already,[1] but it …
Rev. James MacCaffrey—History of the Catholic Church, Renaissance to French Revolution

Whether the Gifts are Set Down by Isaias in their Order of Dignity?
Objection 1: It would seem that the gifts are not set down by Isaias in their order of dignity. For the principal gift is, seemingly, that which, more than the others, God requires of man. Now God requires of man fear, more than the other gifts: for it is written (Dt. 10:12): "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God?" and (Malachi 1:6): "If . . . I be a master, where is My fear?" Therefore it seems that fear, which is mentioned last, is not …
Saint Thomas Aquinas—Summa Theologica

Whether God Can be Feared?
Objection 1: It would seem that God cannot be feared. For the object of fear is a future evil, as stated above ([2457]FS, Q[41], AA[2],3). But God is free of all evil, since He is goodness itself. Therefore God cannot be feared. Objection 2: Further, fear is opposed to hope. Now we hope in God. Therefore we cannot fear Him at the same time. Objection 3: Further, as the Philosopher states (Rhet. ii, 5), "we fear those things whence evil comes to us." But evil comes to us, not from God, but from ourselves, …
Saint Thomas Aquinas—Summa Theologica

Whether a Man May Make Oblations of Whatever He Lawfully Possesses?
Objection 1: It would seem that a man may not make oblations of whatever he lawfully possesses. According to human law [*Dig. xii, v, de Condict. ob. turp. vel iniust. caus. 4] "the whore's is a shameful trade in what she does but not in what she takes," and consequently what she takes she possesses lawfully. Yet it is not lawful for her to make an oblation with her gains, according to Dt. 23:18, "Thou shalt not offer the hire of a strumpet . . . in the house of the Lord thy God." Therefore it is …
Saint Thomas Aquinas—Summa Theologica

Whether God Reprobates any Man?
Objection 1: It seems that God reprobates no man. For nobody reprobates what he loves. But God loves every man, according to (Wis. 11:25): "Thou lovest all things that are, and Thou hatest none of the things Thou hast made." Therefore God reprobates no man. Objection 2: Further, if God reprobates any man, it would be necessary for reprobation to have the same relation to the reprobates as predestination has to the predestined. But predestination is the cause of the salvation of the predestined. Therefore …
Saint Thomas Aquinas—Summa Theologica

Of the Popish Mass. How it not Only Profanes, but Annihilates the Lord's Supper.
1. The chief of all the abominations set up in opposition to the Lord's Supper is the Papal Mass. A description of it. 2. Its impiety is five-fold. 1. Its intolerable blasphemy in substituting priests to him the only Priest. Objections of the Papists answered. 3. Impiety of the Mass continued. 2. It overthrows the cross of Christ by setting up an altar. Objections answered. 4. Other objections answered. 5. Impiety of the Mass continued. 3. It banishes the remembrance of Christ's death. It crucifies …
John Calvin—The Institutes of the Christian Religion

If any one Shall Teach that the House of God and the Assemblies Held Therein...
If any one shall teach that the house of God and the assemblies held therein are to be despised, let him be anathema. Notes. Ancient Epitome of Canon V. Whoso styles the house of God contemptible, let him be anathema. This canon is found in the Corpus Juris Canonici, Gratian's Decretum, Pars I., Dist. xxx., c. x. The commentators find nothing to say upon the canon, and in fact the despising of the worship of God's true church is and always has been so common a sin, that it hardly calls for comment; …
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Prospherein .
(Dr. Adolph Harnack: Hist. of Dogma [Eng. Tr.] Vol. I. p. 209.) The idea of the whole transaction of the Supper as a sacrifice, is plainly found in the Didache, (c. 14), in Ignatius, and above all, in Justin (I. 65f.) But even Clement of Rome presupposes it, when (in cc. 40-44) he draws a parallel between bishops and deacons and the Priests and Levites of the Old Testament, describing as the chief function of the former (44.4) prospherein ta dora. This is not the place to enquire whether the first …
Philip Schaff—The Seven Ecumenical Councils

Reverence in Prayer
"Lord, teach us to pray."--Luke xi. 1. "Offer it now unto thy governor; will he be pleased with thee or accept thy person? saith the Lord of Hosts."--Mal. i. 8. IF we were summoned to dine, or to any other audience, with our sovereign, with what fear and trembling should we prepare ourselves for the ordeal! Our fear at the prospect before us would take away all our pride, and all our pleasure, in the great honour that had come to us. And how careful we should be to prepare ourselves, in every possible …
Alexander Whyte—Lord Teach Us To Pray

An Appendix to the Beatitudes
His commandments are not grievous 1 John 5:3 You have seen what Christ calls for poverty of spirit, pureness of heart, meekness, mercifulness, cheerfulness in suffering persecution, etc. Now that none may hesitate or be troubled at these commands of Christ, I thought good (as a closure to the former discourse) to take off the surmises and prejudices in men's spirits by this sweet, mollifying Scripture, His commandments are not grievous.' The censuring world objects against religion that it is difficult …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten Commandments

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds …
Martin Luther—Epistle Sermons, Vol. III

Whether those to whom Christ's Birth was Made Known were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Mat. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Mat. 2:1. Objection 2: Further, the revelation of Divine truth should be made especially to the friends of God, …
Saint Thomas Aquinas—Summa Theologica

Triumph Over Death and the Grave
O death, where is thy sting? O grave, where is thy victory? The sting of death is sin: and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ. T he Christian soldier may with the greatest propriety, be said to war a good warfare (I Timothy 1:18) . He is engaged in a good cause. He fights under the eye of the Captain of his salvation. Though he be weak in himself, and though his enemies are many and mighty, he may do that which in other soldiers …
John Newton—Messiah Vol. 2

Healing the Centurion's Servant.
(at Capernaum.) ^A Matt. VIII. 1, 5-13; ^C Luke VII. 1-10. ^c 1 After he had ended all his sayings in the ears of the people, ^a 1 And when he was come down from the mountain, great multitudes followed him. ^c he entered into Capernaum. [Jesus proceeded from the mountain to Capernaum, which was now his home, or headquarters. The multitudes which are now mentioned for the third time were not wearied by his sermon, and so continued to follow him. Their presence showed the popularity of Jesus, and also …
J. W. McGarvey—The Four-Fold Gospel

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665 …
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting

Letter xvi to Rainald, Abbot of Foigny
To Rainald, Abbot of Foigny Bernard declares to him how little he loves praise; that the yoke of Christ is light; that he declines the name of father, and is content with that of brother. 1. In the first place, do not wonder if titles of honour affright me, when I feel myself so unworthy of the honours themselves; and if it is fitting that you should give them to me, it is not expedient for me to accept them. For if you think that you ought to observe that saying, In honour preferring one another …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity

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