A Sermon preached at the Tower of London, by M. Edward Dering, the 11. of December. 1569.

IOHN. 6.34.
Then they sayd vnto him. Lord, giue vs euermore of this bread.
And Iesus said vnto them. I am the bread of life: Hee that commeth
vnto me shall not hunger: and he that beleeueth in me, shall
neuer thirst.
WE haue deerely beloued in our Lorde and
Sauiour Christ we haue in this portion of
Scripture to consider; First, this peticion
or request which the Iewes make vnto
our Sauiour Christ in these wordes: Lorde
giue vs euermore of this bread. Then the aunswer that our
Sauiour Christ maketh againe; I am the bread of life, &c.
Theyr request riseth of certaine words, spoken immediatly
before, where Christ sayth; My Father giueth vnto
you from heauen the true bread. For the bread of God is he that
commeth downe from heauen, and giueth life vnto the world.
Through which words they brake out straight into thys
prayer: O Lord giue vs alwayes this bread. These wordes
they do not vtter with any good affection or longing desires
to be pertakers of the mercies, which are offered vnto
all in Christ Iesu; but rather of a distempered minde,
drawne into contrarie desires, seeking by all meanes to
fill themselues with happines, and yet to iest and scoffe at
the doctrine of Christ.
The thoughts of their minds are made manifest, both
by these words of Christ: Ye seeke mee because you eate of
the loues & were filled: and also by their own words to the
same effect, where they say, Our Fathers did eate Manna
in the wildernesse. Likewise requiring that Christ woulde
so feed them still by miracle, and then they would follow
him. And afterward also, when Christ had further taught
them, that he would in no such sort feed them daintily on
earth, but if they would eate of the bread that he woulde
giue, they must renounce such fleshly co~cupiscence, crucifie
themselues vnto the world, & be with a liuely fayth
incorporate into his body, then they shoulde eate of lyuing
bread: as soone as they hearde this, they murmured
at him, shewing that he was not the bread that they dyd
seeke for, and then declared what was theyr scoffing spirit,
and saide openly: Is not this Iesus the sonne of Ioseph,
whose father and mother we know? how came hee downe from
heauen? Thus deerly beloued, we learn what minds these
men had that would so faine haue bin fed with the bread
of life. They would liue for euer, but they would liue as
they lift. They would follow Christ, but they would neither
hunger nor thirst. They would doe the wil of God,
but they would not crucifie their affections. They wold
come vnto heauen, but they would not be ledde by Iesus
the poore Carpenters sonne. Their carnall fancies beguiled
the~. Their scoffing at Iesus made their harts so blind:
and their desire of happines was nothing but the shew of
their owne folly. Nowe let vs beware by other mens
harmes. Let vs not fall after the same example of disobedience.
If we bring our carnall fancies to the word of
GOD, wee shall neuer vnderstand it. The naturall man
perceiueth not the things that are of God. Such grosse
imaginations deceiued Nicodemus, that hee vnderstood
not what it was to be borne a newe. Such fancies made
blind the woman of Samaria, that she knew not how to
aske for the water of life. Such carnal imaginations made
the chyldren of Zebedy to aske of our Sauior Christ, they
knew not what. Yea all the Disciples of our Sauiour
Christ, by such fleshly desires oftentimes vnderstood him
not. And how much more ought wee to take heede that
haue so barren harts, not watered so plentifully with the
spirit of God? Whether shall we be led, if we bring vnto
Gods word our sensuall appetites? Sure euen thether,
whether these Iewes are gone before vs, to murmure against
Christ, & despise his Crosse. Let vs then take heed
while it is yet time, and in obedience of Gods worde banish
farre from vs our owne vnderstanding, and if we wil
be taught of the Lorde, let vs leade into captiuity all our
owne cogitations, and seeke no better estate for the gospel
of God, then hee himselfe hath appointed by his holy
wisedome. Otherwise, it will surely come vpon vs, that
came so long agone vpon these carnall Iewes, & we shall
haue so good lyking of our owne delight, that wee shall
contemne the poore Galilean, and with a proud countenaunce
we shal thinke much scorne, that the Carpenters
son should be our Maister. Thys is the fruite that groweth
out of mans wisedome. Here it is plainely testified in
thys sixt of Iohn. It is testified in the Scribes and Pharises,
that so often scoffed at our Sauiour Christ; in the soldiers
that vpon the Crosse had him in such derision: in
the whole multitude of the Iewes that strooke hym and
spit on him, and bad him aread who had hurt him. Thus
after that by carnall reason they would needes iudge of
Christ, they grew more and more in hardnes of hart, tyll
they thought it good wisedome to speake so great blasphemie.
Such Gospellers there were many in the Primitiue
Church, that thought themselues wise in making
a iest of Christ. So Iulianus the Apostata, whe~ the christians
asked help against all their iniuries, with mocks
and scoffes he would aske why they did co~plaine, when
the Galilean theyr maister bad them doe good for euill:
if any woulde take away theyr coate, that then they
should giue him also their cloak. So many wicked Magistrates
spoyled the Christians of their mony, & would
taunt them merrily with the saying of their God: Quod
Cæsaris scis, Cæsari da, Giue that vnto Cæsar, that thou
knowest is Cæsars.
Such Gospellers at this day wee haue a great manie
in England, that laugh smoothly in their sleeues, at their
madnesse as they thinke that followe so earnestly the
Gospell. So Saint Peter hath borne witnes generally of
the wicked of all ages, that they shall thinke it much
madnes, that other will not runne to like effusion of
riot: but let them alone, that seeke willingly to goe so
farre astray. This is the tyme of their reioycing. The
dayes of repentance are not yet come. Whe~ they haue
done with their mocking, themselues shal be then mocked
at, and for all their pleasant sporting, they shall bee
called to iudgement. Another thing I noted vnto you
in the peticion of these Iewes, and that was a desire of
happines, which they wished to come vnto: And in the
middest of their malice, yet an inward sighing of spyrit,
that they might once eate of the bread of life. They
pleased themselues exceedingly in fighting against our
sauiour Christ, and yet againe in remorse of conscience,
they wished to be pertakers of euerlasting life. And this
is that sparkling of the grace of God, which is kindled
in the harts of all men, of which Saint Iohn saith: That

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Christ lightneth all men that come into this world. Caine
had this light, when the burden of his sinne seemed so
heauie vnto him that it could not bee pardoned. Esau
had this light, when for losse of his fathers blessing, hee
lifted vp his voyce and wept. Pharao had this light, whe~
in remembraunce of all his plagues, he cryed at the last;
The Lord is righteous, but I and my people are wicked. The
Sorcerers of Egipt had this light, when God confounded
their wisedom in a most vile creature, and they confessed
before Pharao: This is the finger of God. Pilate had
this light, when he washed his hands and cryed before
all the Iewes: That he was innocent fro~ the blood of Christ.
Simon Magus had this light, when he wondred at the
signes and miracles that were wrought by the Apostles,
and would haue giuen money for the holy Ghost. The
Gentiles themselues they had all this light. Antiochus,
when he wept for all the euill that hee had done at Ierusalem.
Iulianus when he cryed, Vicisti Galilæe. O man
of Galile, thou hast gotten the victorie. Adrian at
his death, when he spake vnto himselfe.
Animula vagula,
blandula, hospes comesque corporis, quæ nunc abibis in loca,
nec vt soles dabis iocos, palidula, regida, nudula? Brutus
had this light, when the night before he was slaine, he
thought he saw a spirit that cryed thus vnto him, Ego
sum tuus malus genius Brute: hodie me in Phillippis videbis.
But what need I deerely beloued to make this long
by examples? You your selues I am sure can witnesse
with this truth. There is none of you so farre giuen ouer
to vncleanesse, but I am sure some-time you say
with these vncleane Iewes: O Lorde giue vs one day the
bread of life.This is the tryumph that vertue hath ouer
vice, that wheresoeuer she is most hated, there shee is
often wished for. And this is the great punishment that
God bringeth vpon the wicked, euen as the Poet sayd:
Virtutem vt videant, in tabescantque relictas. That though
they loue not Vertue, nor cannot like to follow her, yet
they should pine away with a longing desire after her.
And this I am sure it striketh deepe, and woundeth
the conscience of the wicked. Though they haue set their
hart as an Adamant stone, and made theyr face as hard
as flint, yet grace pierceth throughout their concupiscence,
and they say somtime, the way of Vertue is better.
There was neuer so impure and dissolute an adulterer,
but he hath sayd sometime, the chast body is best.
There was neuer so blasphemous & vile a swearer, but
sometime hee hath trembled at Gods Maiestie.
There was neuer man so proude and ambicious, but somtime
he remembreth he is but earth and ashes. There was neuer
such an vsurer, nor couetous wretch, but sometime
he thinketh his gold and siluer shall canker, and the rust
of it shall be a witnes against him. There was neuer so
riotous a person, sumptuous and prodigall, but somtime
he condemneth his owne doing, & sayth with the Prophet:
The vnrighteous man borroweth and payeth not againe.
And what should I say more: There was neuer
so high minded nor vaine-glorious a King but hee hath
some-time thought his Crowne woulde fall from his
head, & the crowne of righteousnes was better, which
was in the kingdome of heauen. And this deerely beloued,
as it is in a wicked life, so likewise it is in corrupt religion.
Truth that is strongest and ouercommeth all, in
religion forceth the enemie oftentimes to confesse her.
There was neuer Papist that so magnified merrits | and

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talked of his works of Supererogation, but oftentimes
in his conscience he would surely confesse: That when
he had done all, yet he was vnprofitable. There was neuer
any so great an enemy to Faith, but when his conscience
was touched with the griefe of sinne, he would
crie a loude: Fayth alone doth iustifie. There was neuer
I am sure Papist yet so drunken, that made so
much of all his fleshly worshippings, of Organes, and
singing, of Altars and Altar cloathes, of Frankensence,
and sweet smelling fauours: of banners and streamers:
of goodly tunes and melody: of siluer crosses and challices,
but hee hath sayd sometime: Who required these
things at our hands? The true worshippers doe worship in
spirite and veritie. There was neuer Papist in so deepe
a sleepe of Pardons and Purgatorie, but he hath surely
sayde it, such weake engines can breake downe but paper
walls, and such cold water can quench but paynted
fires. There was neuer Pope nor generall Councell so
desperatly bent, to set vp worshipping of Images, but
their owne hearts haue often cryed within them: They
haue mouthes and speake not, they haue eyes and see not, they
haue eares and heare not, they haue noses and smell not, they
haue hands and touch not, they haue feete and walke not;
Thou shalt not bow downe to them, nor worship them. There
was neuer Papist so blinded with the great absurdity of
Transubstantiation, but sometime seeing the wine in
the Challice, he hath beene afraide to say: by this and
by nothing else, let my sinnes be washed, and seeing
the Cake in the Priests hands: thou alone hast redeemed
me, and alone by thee I looke to be saued. This
doubt ye not dearely beloued is the working of the
Lord, in the harts of all his enemies. Refuse him how
ye wil in life or in religion, you shall carry day and night
a witnesse in your breast against your selues, and your
harts will co~demne you, that cry euermore against you;
the way vnto true happines, is neither by sinne nor superstition:
neither by open rebellion, nor yet by accursed
Idolatrie. And thus farre out of this peticion of the
froward Iewes, I haue noted vnto you, what I haue
thought best for our common instruction. The Lord
graunt vs that we make the like request, but with a better
spirit, and pray euer-more vnto him; O Lord giue vs
alwayes the bread of life.
Now let vs consider the other part which I sayd is
the aunswer of our sauiour Christ, in these words; I am
the bread of life, he that commeth vnto me shall neuer hunger,
and he that belieueth in me shall neuer thirst. Out
of this place deerely beloued I will note vnto you, as
the text giueth mee occasion, these three poynts. First,
who is the bread of life; then by what meanes he is eaten;
and thirdly, what fruite commeth of such sustentation.
Who is this breade, Christ sheweth in these
words: I am the bread of life. By what meanes hee is eaten,
it is shewed in these words: Hee that commeth vnto
me, He that beleeueth in me. What fruite commeth of it,
it is shewed in these wordes: He shall neuer hunger, Hee
shall neuer thirst. I am the bread of life. These words they
signifie thus much, that in Christ alone wee haue life,
& all confidence of saluation must be grounded on him,
and on none els. Christ crucified is a continuall Sacrifice
of reconciliation standing betweene God and vs,
so that what soeuer grace, mercy, and peace is powred
vpon vs by God the Father, it commeth down through
the body of Christ vppon the Crosse: and whatsoeuer

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ioy or comfort we can haue in being vessels of mercie,
thus it is made perfect: when with a liuely fayth wee
looke through Christ crucified, and so goe with boldnesse
vnto the throne of grace. Thus Christ is called
the bread of life: the foode of our soule, and nourisher
vp of our consciences to a perpetuall quietnesse. This
the Scriptures testifie most plentifully in all places, witnessing,
that when-soeuer we feele our selues hungry,
that is, Labouring and heauie loaden with the burthen of
our sinnes, we must come vnto Christ: and hee will refresh
vs. From our first Father Adam, vntill the last man that
shall be borne vpon earth, neuer was nor shall be one
that shall find other food of lyfe. Adam, by whose sinne
we were all condemned, when he was cast out of Paradise,
that is, out of Gods fauour and the place of rest, he
could not feede his soule neyther with the labour of his
hand, nor with the sweat of his browes, but the first
foode of life he found in this promise, That the seed of the
woman shoulde tread downe the heade of the serpent. Abraham,
Isaack, and Iacob, in all theyr wandering iourneyes,
they lyued not by this, That theyr posteritie should
be multiplied, and enioy a Land that flowed with milke
and honnie; But thys was the bread of life that made theyr
hart glad, euen the sight of Christ, and by this promise
euery one of them liued; In thy seed all the Nations of the
earth shall be blessed.
The Lawe that came after and taught vs true obedience,
we learned nothing by it, but the knowledge of our
sinne, nor it wrought nothing in vs, but the multiplying
of our iniquitie. The lawes and ordinaunces, which were
in meates and drinkes, and carnall rites and ceremonies,
they could not feede the conscience of him that did the
seruice; the sacrifices & offerings were not such as they
could giue vnto vs the food of life. It was altogether vnpossible
that the blood of Bulls and Goates should take away
sinnes, but so farre the Law did feede our soules, as it shut vs
vp in the faith that should be reuealed, & led vs as a schoolemaister
vnto Christ. The Prophets that came after, raysed
vp of GOD to teach his people, they shewed no other
marke to looke on, nor other hope to liue by, but
that child that should be borne vnto them, And that
sonne that should be giuen them, whose name was wonderful,
councellour, the mighty GOD, the euerlasting Father, the
Prince of peace. The Apostles and Euangelists nowe sent
in these latter dayes for the worke of the Ministerie, To
gather together the Saints, and build vp the body of Christ.
They feed vs not with the food of our owne works or
wel doing, but to make our faith strong, and the promise
of God sure, they tell vs: Christ is our peace, and there is no
other name vnder heauen giuen vnto men, by which we shall
liue, saue onely the name of Iesus Christ. Thus Christ is our
bread of life, and if we will build our selues vpon Abraham,
Isaack, or Iacob, to be of theyr posteritie, if wee
wil be led by the Law & the Prophets, by the Apostls &
Euangelists, to find the food of life, if we hear Christ him
selfe, or wilbe his disciples, the~ this is our religion: Christ
is the bread of life. Too too wretched haue the Preachers
bin that haue called you fro~ this bread, to feed you with
their corrupt leauen, from this fountain & welspring, to
their own puddels that can hold no water. Thus they haue
all done that haue led you any whether sauing to Christ
alone, that haue taught you to pray vnto Saints, Angels,
or Archangels, to be your Mediators, that haue told you
of iustification in your owne workes, that haue solde

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vnto you theyr Masses, as sacrifices propiciatorie for the
quick and dead, that haue bid you trust in pardons, and
indulgences for remission of sinnes, that haue brought
you vnto the Pope, a sicke head of an ill disposed Sinagogue,
to hang your faith vpon his sleeue, that hath told
you of general Councels, they could not erre, but whatsoeuer
they should decree, you shold so receiue it as the
holy Euangelists. Thus haue these monsters spoken, &
thus they haue deluded you, and yet they say stil, wherin
haue we offended? But the Lord be praised, that hath
deliuered vs out of the kingdom of such darknesse, and
brought vs againe into the light of his Gospel. Let vs
now walke in it accordingly, & confesse Christ alone to
be the bread of life. The second thing that I noted vnto
you in this answer of our sauiour Christ, is: how we do
eat of this bread, and that I saide was shewed in these
words; He that commeth vnto me, He that belieueth in me.
To come vnto Christ, to belieue in Christ, that is to eate
christ, so that we may wel say, as S. Austin said: Quid pares
dentes aut ventrem, crede & manducasti? It is no need
to prepare tooth or belly, belieue and thou hast eaten.
But here deerely beloued I must first admonish you,
that this place, nor this sixt chap. of Iohn, is not meant
of the Sacrament, as some Popish interpreters haue ignorantly
told you. The Sacrament was not yet instituted,
nor any now present knew whether he would euer
ordaine any such Sacrament of his body and bloode, or
no: so that if he had spoken thereof, hee had told them
that which they could not vnderstand. But thys Christ
doth, without all consideration, either of Sacrament
or no Sacrament. Hee telleth them howe and by what
meanes his body can be eaten, whether it be in your inward
fayth, when secretly and with your selfe you feed
vpon his body, or whether it be in outward signe or Sacrament,
which is a helpe of our infirmitie, the more
liuely to tast of his mercies.
There is but one & the same way, neither to eate his
flesh, nor to drinke his blood: the which way, plainelie
& expresly here is deliuered vs by Christ, that we neede
not to erre except we will. And this was Christes great
mercy, to prepare the harts of his children, that they
should not be offended with any manner of vnderstanding,
when they should heare in the institution of the
Sacrament, Take, eate, this is my body. They are before
well instructed, and they know what to belieue. The
grosse and carnall fancies of transubstantiation, coulde
not disquiet them. They knewe there was no way to
eate Christ, but to come vnto him, nor to drinke his
blood, but to belieue in him. And this fayth was the
more precious, the further of his bodily presence was
remooued from them: They knewe fayth was the taking
holde and substance of things wee hoped for, and the sure apprehension
and proofe of things that were not seene. So that
they knewe how to feede of the body of our Sauiour
with great boldnes, to lyft vp theyr soule, and to take
hold of the mercy of Christ, who sitteth in heauen at
the right hand of his Father. Whence vndoubtedly all
the merits of his Passion doe presently flow vppon his
poore chyldren. His conflicts and agonies with sinne
and condemnation, to set vs free from Gods wrath and
displeasure, and all his obedience shewed heere in flesh,
from his corporall, reall, and substantiall body, commeth
downe vpon vs, to cloth vs with righteousnesse,
that we may be founde vnblameable before his Father.

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Thus much the Disciples well vnderstoode, and they
murmured not at these words, This is my body. Thus
much let vs learne out of this place against we come vnto
the Sacrament, That to come vnto Christ, and to beleeue
in Christ that is truly to eate Christ. This being prooued
true vnto you, you will soone set your selues free from
all Popish idolatry. And how true it is, mark well, I beseech
you, what are the words. I am saith Christ the
bread of life. He that commeth vnto me, shall not hunger. If
Christ had spoken still properly, according to the metaphore,
he had said thus: I am the bread of life, he that eateth
me, shall not hunger. Now he himselfe hath saide:
He that commeth, in stead of this, He that eateth, if you
will beleeue him, you must needs confesse it. To eate
Christ, is to come vnto him. So in this other sentence.
Hee that beleeueth in him, shall not thirst. If he had kept
the property of speech, he had said thus: he that drinketh
of me, shall not thirst. In stead of, drinketh, he sayeth,
beleeueth, and therfore it is most certaine, to drinke
of Christ, is to beleeue in Christ. So that this is now an
vndoubted truth, to eate Christ, to drinke Christ, to
come vnto Christ, to beleeue in Christ, these are all one.
And who hath eares to heare and heareth not this? Or
whose iudgement is so blind that he cannot perceiue it?
Compare the sayings of Christ in this chap. you cannot
if you will not be deceiued, Hee that beleeueth in me
hath euerlasting life. And after: He that eateth of this bread,
hath euerlasting life. Except ye eate the flesh of the Sonne of
man, and drink his blood, you haue no life in you. Hee that
beleeueth on him that sent me, hath life euerlasting. You will
not come vnto mee that you may liue. Who seeth is not
heere, to eate, to come, to beleeue, is all one. Againe:
He that beleeueth in me, I will raise him at the last day. And
he that eateth my flesh, and drinketh my blood, I will rayse
him vp at the last day. After all those sayings of eating
his flesh in deede, and drinking his blood in deede, at
which the Capharnaits were offended, and diuers of his
Disciples forsooke him, Christ saith then vnto his Apostles,
Will you also goe away? As if he should haue said:
are these words so strange, that you also will be driuen
away? Vnto which Peter answered: Lord to whom shall
we goe, thou hast the words of eternall life, and wee beleeue
and know, that thou art Christ the Sonne of the liuing Lord.
Loe heere, how S. Peter himselfe, of whose name the
Pope braggeth so much, and yet vtterly renounceth
his faith. Saint Peter I say vnderstandeth, all these
words of life, of the eating and drinking of Christes
flesh and his blood, he expoundeth them thus: To beleeue
in Christ, and to know him to be the Sonne of
the lyuing God, euen as Christ himselfe had before
taught him: The words that I speake are spirit and life, it is
the Spirit that quickeneth, the flesh profiteth nothing. If all
this be not plaine enough, looke yet, and let S. Iohn
expound himselfe. Heere Christ sayeth: Hee that eateth
my flesh, and drinketh my blood dwelleth in me, and I
in him. The same S. Iohn that wrote this, saith thus againe:
Who so confesseth that Iesus is the Sonne of God,
God dwelleth in him, and he in God. Wherby it is plaine,
he that confesseth thus of Christ, hee eateth his flesh,
and drinketh his blood. This dearely beloued is no
new doctrine, but taught by Christ, receiued by his
Apostles, written for all ages by his holy Euangelistes,
now preached to the comfort of all Christians, and in
the primitiue Church beleeued of all the holy Fathers,
I would alledge you their owne sayings, but that the
time passeth, and you haue them plentifully set out vnto
you, you may reade them when you will. These places
alleadged out of the Scriptures, one expounding
another, they are the surest witnesses, to know the meaning
of the holy Ghost. And what if heere I should reason
out of our Christes owne words, to prooue, there
can be no transubstantiation. He sayth for proofe, that
his naturall body is risen. See my hands and my feete, touch
me and handle me, it is euen I. Seeing Christ will haue
our sences to iudge of his body, let vs doe so. See, feele,
touch, tast, is it ought but bread? This argument me
thinketh is good and well warranted by Christ himselfe,
and it seemeth not so onely to me, but S. Augu.
thought so now eleuen hundred yeare agone. See, de
doctrina christiana, li. 3, ca. 16. and there you shall find it.
But the time passeth and I will come vnto that, that I
think you looke for, and which the Pope hath made
the substance of all his Masses. Christ saith thus: Take
eate, this is my body. And what then? Is there any obscurity
in these words? Is it not often and plainly spoken,
what it is to eate his body? Are not his Disciples well
taught? Knew they it not long before? As it is plainly
said: This is my body, so is it not plainly expounded. These
words are spirit and life? No man can heere be offended,
but he that is dull of hearing, and hath not hearkened
before to the wholsome doctrine of truth. But you will
say, why could not Christ as well haue said, This is a
figure, or signe, or token of my body. I answere. First,
these words are without danger, that his Disciples shold
dreame of transubstantiation: they are so assuredlie
taught before how they should eate or drinke Christ.
Then I say, this our Sauiour Christ did choose to speak,
to shew his great and aboundant loue towards vs, that
we shold be so fully perswaded that he were our head,
and we his members, as if this naturall and reall body,
were substantially within vs, that wee should know,
whatsoeuer we could wish from his mercy to comfort
vs, by this Sacrament or couenant of his mercy wee
should so assure our selues of it, as if wee eate his verie
flesh, or drinke his naturall blood. The like phrases or
speeches are plaine and often in the Scripture: Christ is
our head, and we his members, he dwelleth in vs, and we in
him. Hee is the corner stone, and we are the building vp.
He the vine, and we the branches. His body is the meat,
and we the eaters. Whose hart is so dull that is not stirred
vp with these speeches? Or who vnderstandeth not
by these speeches, that Christ would shew the aboundance
of his loue towards vs, and the great boldnesse
that Christ will haue vs to put in his mercy? As for transubstantiation,
it is so strange from the sence of the scripture,
that if the Pope had not beene, I thinke it neuer
had beene thought of. And if the Councell of Lateranne
had not beene, it had neuer been named. But let
vs weigh the words a little, and conferre them with
these late Popish follies. Christ sayeth, Take, eate, this
is my bodie. But the Pope sayeth, take not, eate not,
sitte a farre off, and looke on, fall downe and worship.