The devils banquet described in four sermons [brace], 1. The banquet propounded, begun, 2.…The deuills banket described in foure sermons [brace], 1. The banket propounded, begunne, 2.…

But it may be questioned, how God can be said to grieve, to complain, to be sorrowful for us. True it is, that there is no passion in God. He that sits in Heaven, hath all pleasure and content in himself. What is here spoken, is for our sakes spoken. He dwelleth in such brightness of glory, as never mortal foot could approach unto: the sight of his face is to us on earth insufferable: the knowledge of the invisible things in the Deity unpossible. Therefore to give some aim and conjecture to us, what he is, he appears (as it were) transfigured into the likeness of our nature, and in our own familiar terms speaketh to our shallow understandings. Hominem alloquens humano more loquitur. As an old man speaking to a Child, frames his voice in a childish phrase. Before a great vessel that is full, can pour liquor from it self into a little empty Pot, that stands under it, it must stoop and decline it self. Thus he descends to our capacities; and ⟨p. 232⟩that man may know him in some measure, he will be known as man. Sometimes by bodily members, Eyes, Ears, Hands, Feet. Sometimes by spiritual affections, Anger, Sorrow, Jealousy, Repentance. By which he signifies, not what he is indeed, but what is needful for us to know of him. For being well acquainted with the use, office, and effect of these natural things in our selves, we may the better guess at the knowledge of that God, •o whom we hear them ascribed by translation. All which he hath per siguram▪ non naturam. Angers effect in us is revenge. Nothing pleaseth a furious mans nature, but wreaking himself on his provoker. The passion is Anger, the effect Revenge. Whiles God gives the second, we ascribe to him the first; and call that in him Wrath, which properly is his striking Justice.

But it may be questioned, how God can be said to grieue, to complaine, to be sorrowfull for vs. True it is, that there is no passion in God. Hee that sits in Heauen, hath all pleasure and content in himselfe. What is here spoken, is for our sakes spoken. He dwelleth in such brightnesse of glory, as neuer mortall foot could approach vnto: the sight of his face is to vs on earth insufferable: the knowledge of the inuisible things in the Deitie vnpossible. Therefore to giue some ayme and coniecture to vs, what hee is, hee appeares (as it were) transfigured into the likenesse of our nature, and in our owne familiar termes speaketh to our shallow vnderstandings. Hominem alloquens humano more loquitur. As an old man speaking to a Childe, frames his voyce in a childish phrase. Before a great vessell that is full, can powre liquour from it selfe into a little empty Pot, that stands vnder it, it must stoope and decline it selfe. Thus he descends to our capacities; and