indifferent doubting whether it be lawfull or not because he is not perswaded of his liberty The third is the ground of both the former and this is it Whatsoeuer is not of faith is sinne For vnderstanding of this last sentence which is the ground of the two former wee haue three things to consider in it First what these things be that make a man guilty of sin if they be not done in faith Secondly what this faith is wherein they should be done Thirdly what kind of sin it is whereof he is made guilty As for the first the word Whatsoeuer is generall and comprehendeth all things that falleth vnder the action of man Of these things some are commanded or forbidden by God in his Word and are simply good or euill Some are neither commanded nor forbidden and these are called indifferent The Apostles rule Whatsoeuer is not of faith is sinne extendeth to both but because this rule is set downe by the Apostle in this place chiefly with relation to things indifferent which may haue vse in Religion whereof immediately before hee hath beene intreating leauing the former wee shall speake of these Things indifferent I call such as being considered in themselues absolutely are neither commanded nor forbidden in Gods Word First I say neither commanded nor forbidden to shew in what sense they are called indifferent not by reason of their nature for in nature all things are the good creatures of God but in respect of the Law wherein they are neither discharged nor commanded and so are neither good nor euill Morally Secondly I say considered in themselues for if in practice and vse they bee affected with any Morall respect or intention of the agent they cease to be indifferent and become either good or euill according to the quality of his intention As for example to salute with a Kisse is a thing indifferent but if thereby thou testifiest thy Christian loue towards thy brother it becommeth a holy Kisse Salute one another saith the Apostle with an holy Kisse And contrariwise if thou kisse with Iudas and Ioabs intention it is a treasonable and wicked Kisse Thirdly I say considered absolutely for if they be considered with relation to the exigence of occasions and circumstances they cease likewise to be indifferent As for example to eate or not to eate of such or such kind of meates in it selfe is a thing indifferent neither commanded nor forbidden Meat commends vs not to God for neither if we eate are we the better neither if wee eate not are wee worse And the Kingdome of God is not meate and drinke but iustice peace and the ioyes of the Holy Ghost This then to eate and not to eate being indifferent in it selfe is made good or euill by the exigence of occasions and circumstances If it bee said when thou art to eate This meate is consecrate to an Idoll this speech and the conscience of those who are present maketh thy eating not indifferent but if thou eate thou sinnest Againe wee see that Peter was rebuked by Paul for that hee did not eate with the Gentiles but withdrew himselfe so soone as the Iewes came vnto him because by his abstinence and separation of himselfe from the Gentiles hee made the Gentiles doubt of their Christian liberty and confirmed the Iewes in their errour touching the necessary obseruation of the Ceremoniall Law To stand or to kneele at prayer is a thing indifferent but in the Primitiue Church to kneele on the Lords Day or from Pasch till Whit sunday was not indifferent Nefas ducimus saith Tertullian because it was contrary to the custome of the Church Then to conclude this point in a thing indifferent three things are required First it must not be commanded nor forbidden expresly in Gods Word Secondly it must not in practice and vse be affected with any morall respect or intention of the Agent Thirdly it must bee free from the necessary exigence of occasions and circumstances The next thing to be considered in this rule is faith out of the which the action must proceed Faith is taken diuersly in Scripture but that whereby we and our workes are acceptable is of two kinds The one concerneth the iustification of our persons the other the righteousnesse of our actions That which maketh our persons acceptable is our confidence in God through Iesus Christ whereby wee are assured of pardon and grace This which concerneth the righteousnesse of our actions is an assurance in our mind that the thing which we are to doe is not against the Law of God as is set downe in the fift verse of this chapter This last is the faith which is required the other is supposed for the rule is giuen to Christians who are iustified by that faith without which it is impossible to please God Now as the faith which concerneth the acceptation of our persons leanes to the promise of the Gospell so the faith that concerneth the righteousnesse of our actions is grounded on the precepts of the Law in such things as are commanded or forbidden But as for things indifferent that are neither commanded nor forbidden there bee three generals whereon our faith must repose in the worship of God Pietie Charitie and Decencie First we must know assuredly that the thing which we are to doe tends to the glorie of God at least is no wayes derogatiue thereto next that it is not offensiue to our neighbour that is it giues him no iust cause nor occasion to scarre or take exception against our profession These two grounds wee haue in this chapter the last we haue in the end of the 14. chapter of the 1. Corinths Let all things be done grauely and orderly So whatsoeuer thing indifferent is not done with assurance that it is neither offensiue to God nor to our neighbour nor vndecent for our profession it is sinne Now what sinne this is which was last to be considered is easily declared for if it bee offensiue to God or vnseemely for our Profession whereof God is the Authour it is sinne against the first great Commandement Thou shalt loue the Lord thy God with all thy mind heart and strength And if it be offensiue to thy neighbour it is against the second Thou shalt loue thy neighbour as thy selfe If these grounds be sure it is manifest that although indifferent things bee neither commanded nor forbidden particularly in the Word yet the vse and practice of them is subiect to the generall rules of Piety and Charity and as euery man in his priuate action must haue respect to these rules and not abuse his liberty to licentiousnesse So must the Magistrate in the Common-wealth set downe Orders and Lawes to bee kept by subiects touching the vse of such things as of times and places for Iustice for Markets for the exercise of Armes for vse and abstinence from meates at certaine times and seasons which things in themselues may be done indifferently at
A Supper it is called I grant But I demand Is it so called in respect of the nature of the action simply considered in it selfe and properly Chrysostome saith that Paul in 1. Cor. 11. calleth that a Supper which should rather haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dinner or a breake-fast if hee had respected the time but hee calleth it so Vt remitteret illos iam inde ad illam vesperam qua Dominus tremenda mysteria tradidit That hee might send them back to that euening wherein our Lord deliuered these fearefull mysteries The meaning is that hee might call them to remembrance of the first institution In respect whereof it is called a Supper So likewise it is called a Supper because in some thing it resembleth a Supper For it is not a priuate meale but like to a publike banquet wherevnto all the faithful are inuited Now we finde that in these dayes men vsed to dine priuately and their feasts whereunto they inuited their friends were commonly suppers made at night Vnto this agreeth well that which Plutarch writeth The Supper saith hee was called by the Romans Coena ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was common for the old Romanes vsed to dine sparingly but to sup with their friends And finally it is called a Supper because it is the Antitype of the Paschall Supper as Baptisme is of Circumcision in respect whereof the spirituall part of Baptisme is called by the Apostle Coloss. 2. 11 12. The Circumcision of Christ as this Sacrament is called the Supper of the Lord. That properly it is not nor cannot be called a Supper whether wee consider the symbolicall or the spirituall part thereof is manifest by these Reasons First euery Repast that is properly called a Supper is at least sufficient to content Nature Amongst the Ancients although their Dinners and Breake fasts were sparing and therefore the Custome was not either to sit or lie at them yet their Suppers were large and a long time spent at them which made them to Lie or Sit for ease of their bodies Of this sort was the Paschall Supper and all the Feasts wherein the Legall Sacrifices were eaten Here all the meate is a little morsell of bread no greater then an Oliue and all the drinke a little quantitie rather tasted then drunken Such a shew of Repast as this can neither properly bee called a Breake-fast a Dinner nor a Supper and the time spent in taking heereof so short that easily it may bee past with any position of bodie as was said before Secondly the Feasters here take not nor eate not as at an ordinarie supper all that they eate or drinke they receiue at the hand of the Pastor all their meate at once and together This kinde of intertainement is not proper to a supper Thirdly at the deliuery and receiuing of this food a word is pronounced whereby wee are taught that this food is not giuen nor should bee receiued to nourish the body but onely to signifie and represent the Passion of Christ and the application thereof to the Beleeuers for their comfort A food giuen and receiued for such an vse as this onely cannot properly bee a Supper for no Repast properly is a supper but that which is appointed to nourish the bodie whatsoeuer vse it hath beside So if either wee consider the quantitie of the Repast the time that is spent in the receiuing thereof the forme of giuing and receiuing or the end wherefore it is giuen wee shall finde that properly neither is it nor can it bee called a Supper As for the spirituall and internall part of the action whereby the minde is informed and faith confirmed it may be called a Supper not properly but in the sense that Salomon calleth a good conscience a perpetuall Feast because by the meditation of the death of Christ and the benefit that we haue thereby the soule is fed and nourished with spirituall and heauenly knowledge strengthened with confidence and hope and satiate with ioyes and pleasures that cannot bee expressed Whereby it is euident that neither in respect of the externall and materiall part nor in respect of the inward and spirituall part is this Sacrament properly called a Supper Therefore the appellation should not alter the worship and religious reuerence that the nature of the action simply considered in it selfe requireth But put the case that it were properly a Supper yet wee must grant that the Master of the Feast is our Lord and King out of whose hand if wee receiue the Cup or some daintie morsell should wee vse no more reuerence then when we carue to our selues or receiue from the hand of a seruant or from our companions Consider then with your selues how this whole Supper to wit the Bodie and the Bloud of Christ is giuen by Christ himselfe at once to vs his Bloud in one Cup and his Bodie in one Morsell So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords Supper is a Gift or a Iewell giuen out of his owne hand as a pledge of his loue and therefore is sometimes called by the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius writeth in his Homily of Charitie that Christ left to his Disciples when he was to fulfill his Ministerie in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum perfectitium a gift giuen at his departure in pledge of his loue Then to conclude this Supper being a Gift giuen in pledge of his loue to vs by him who not onely is our Lord and King but the King of Kings and the Lord of Lords Whether should we draw neere and receiue in respect of the testification of his loue towards vs with greater confidence Or in consideration of his glorious Person and Maiestie with greater feare and reuerence Doubtlesse both should be so great as great may bee How great then must the Religion and Deuotion bee that is composed of these two the greatest confidence and the greatest reuerence SECT 9. What manner of person should wee esteeme our Sautour and our selues to carry at the Sacrament LO but Christ inuiteth vs as coheires to this Banquet whom hee will honour as his owne Peeres and Equals and will not haue vs to demeane our selues as Inferiours and Subiects Whence learne wee this Christ Sate or Lay at the Table with his Disciples when hee deliuered his Bodie and Bloud to them and therefore now why should wee not sit at Table with him and receiue from his hand I answer Christ Sate or Lay with his Disciples when he did institute this Sacrament so did hee at the same time wash their feete Two Reasons hereof are giuen by himselfe Hee came not to bee serued but to serue and therefore during the dayes of his flesh as hee did carrie the forme of a seruant so hee saith that hee was as a seruant in the midst of them Next hee did giue to them an example of humilitie that they should neither rule imperiously one ouer another nor ouer the
Sate before the Lord. The Marginall note hath remained 1. Chronicles 17. 16. Tremellius translateth the word Restitit and noteth in the Margent Consedit Catachresis And wee know the word to bee often taken for Manere to remaine This gesture of Sitting neuer commanded and neuer or very seldome practised in Gods publike worship must bee far more subiect to the Iudgement of the Church and the power that she hath to abrogate and change Ceremonies as Caluin saith then Kneeling And yet wee finde the Primitiue Church to haue discharged the vse of Kneeling at Prayer on the Lords Day and on euery day from Pasche till Whit-sunday and in stead thereof to haue appointed Standing If after this manner the Church might haue lawfully interchanged Kneeling a gesture ordained by God himselfe with Standing touching the which there is no precept How much more may our Church interchange Sitting a gesture neuer coÌ„manded in any publike Act of Diuine worship with Kneeling a gesture comanded by God and most agreeable to this Sacrament in euery respect without giuing of Scandall either to Pastor or people SECT 4. That by Kneeling at the Sacrament the reformation and practice of our Church is not damned NEither doth this interchange damne the reformation and practice of our Church which hitherto hath vsed Sitting a Ceremony indifferent in it selfe in their iudgement meetest for these times for to abolish the Idolatrous opinion of Transubstantiation and to declare our separation from the Popish Church wherein the truth of Gods Word all praise bee to him hath so preuailed that publikely throughout the Kingdome Transubstantiation the Masse and Idolatry therof is vniuersally abolished and abhorred So that now we haue greater cause to be afraid that abuse and corruption shall creepe into this Sacrament from pride prophanenesse and Arrianisme then from Papistry as men are prone to runne headlong from the one to the other extremity froÌ„ the conceit of Transubstantiation to contempt and despising of the sacred action and from the adoring of the Bread to adore themselues affirming in print that it is a great sin if a man in this Action do think himselfe inferiour to Christ and doe not esteeme and carry himselfe as his equall And what is that but to adore himselfe if Christ should be adored This I call a Luciferian pride or Arrianisme for he that accounteth himselfe Christs equall must either in his conceit abase Christ from being such a person as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the flesh and from the glorious condition of that estate whereunto hee is exalted at the right hand of the Father far aboue Principalities and Powers which is worse then Arrianisme Or hee must imagine himselfe to be such a person and of such quality as our Sauiour is which no creature is nor euer shall be The Scripture saith That when hee appeareth wee shall bee like him but not his Equals Coheires wee are called but are and euer shall bee inferiours in degree to our elder Brother with whom wee must not striue for an equall portion but content with such as shall please him to vouchsafe vs for all is his by nature and merit and by his grace onely wee are and shall bee what wee are To thinke otherwise is a Luciferian pride these detestable assertions springing from the bitter root of contention about this gesture of Sitting at Table do euidently declare what place some men haue begunne already to giue to Pride Profanenesse and Arrianisme and how lightly they esteeme of the Sacrament when they professe themselues to esteeme so basely of our Sauiour the substance of the Sacrament and so highly of themselues What reuerence is giuen by the common people to this Action that I leaue to be considered by euery Pastor in his seuerall charge I feare they thinke it lesse then they would wish As we therefore doe not nor should not condemne and despise the iudgement of our godly Predecessors who to root out Idolatry did interchange Kneeling with Sitting so should we not condemne despise the iudgement of our Church at this time who haue againe interchanged Sitting with Kneeling considering it is an indifferent Ceremonie and Religious not onely for the vse but for the Authour thereof God and that now matters standing in the estate wherin they are it may haue as good and profitable an vse in our Church as Sitting had before For as Sitting hath helped to roote out the errour of Transubstantiation and to abolish the Idolatrous Bread-worship so Kneeling shall serue to preserue the Sacrament from profanation our selues from pride our Sauiour from contempt and to debarre those frantike opinions aboue expressed Sitting hath made a separation betwixt vs and the corruptions of the Romane Church Kneeling shall serue to declare our Vnion with other wel-reformed Churches with whom otherwise wee agree in all points of doctrine and to winne such to our profession of the Romane Church who doe not so much abhorre our Communion for any errour in the substance of faith as for the profanenesse that they esteeme to bee in some externall Ceremonies Paul became all things to all men in things indifferent to winne some if hee became all things may wee not in some things yea in a thing commanded by God conforme our selues to winne some if it be possible Finally who is ignorant that all this alteration and change hath proceeded from the constant resolution the instant desire of a most wise and religious Prince our gracious Soueraigne A motiue of the greatest moment on earth if either wee consider his Royall authority or Fatherly affection what power hee hath by the one and what credit hee deseruedly hath by the other who hath giuen and daily giues greater proofe of his loue and care towards the glory of God and the welfare of his Church both by way of action and passion then all his Subiects beside His Highnesse Will then Desire against this and other points being most orderly formally propounded to the generall Assembly of our Church to bee aduised reasoned and concluded and being in it selfe most iust and reasonable as his Maiestie is perswaded not onely out of his owne most profound and incomparable knowledge as in euery thing so chiefly in matters of this kinde but by the iudgement of the best and most learned Diuines of the Church His Maiesties Will I say being such and after such a manner propounded and concerning onely matters indifferent and alterable if without greater reason then any that was or hath beene propounded to the contrarie it had beene gaine-stood and his Highnesse thereby moued to griefe displeasure there is no question but vpon those grounds and reasons whereby hee was perswaded that his purpose was lawfull hee might haue beene prouoked to proceed and by his Royall Anthority inioyne and command both Pastors and People to giue obedience in obseruing and practising these Articles which if his Maiesty had done then should we who were the Pastors of the Church and members of that Meeting haue iustly incurred the blame of pertinacie and of vnwise contention in the estimation of all peaceable and well-disposed Christians and should haue giuen occasion to seditious and vnquiet spirits to burden a most iust and equitable Prince with a most vile imputation of tyrannie and made the Aduersaries of the Truth to reioyce and exult beholding through our foolishnesse a breach made and a gap opened whereby the enemy might enter in betwixt vs and our gracious Soueraigne whereupon what euils might haue followed may be easily perceiued by all who haue not their opinions in greater estimation then the honour of the Prince the welfare of their brethren and the Peace of the Church whereof they are members The consideration meditation of these things are the reasons that mooue mee to thinke that in faith we may obey the acts of the late Assembly in this and all the rest of the Articles concluded therein and therefore that in faith wee cannot disobey but shall thereby offend our God giue scandall to his Church and vantage to the Aduersaries by our contentions and distractions From the which the God of Peace preserue vs blesse vs with that Peace that passeth all vnderstanding vntill our Peace-maker appeare who shall reward his brethren the Peace-makers not onely with that most honorable stile to bee called the Sonnes of God but to bee Heires and Coheires with him of the Kingdome of God Amen FINIS Rom. 16 16 1. Cor. 8. 8. Rom. 14. 17. 1. Cor. 10. 28. Gal. 2. 11. Tert. de Coro Milit. Heb. 11. 6. Gal. 5. 13. 1. Cor. 14. 33. 1. Thes. 5. 20. Mat. 26. 20. Mar. 14. 18 Luk. 22. 14 Ioh. 13. 12. Ioh. 13. 23. Luk. 7. 38. Ioh. 12. 3. Iohn 13. 4. 12. Luke 9. 14. Mat. 23. 6. Luke 9. 14. Mat. 26. 26 Col. 2. 18. Mat. 26. 20 Luk. 22. 11. Luk. 22. 20. Mar. 14. 12 Ioh. 13. 27. a Act. 20. 7. b Tert. de Coro Milit. Mâ—t. 26. 27. 1. Cor. 10. 16. Luk. 22. 30 Better not to determine the sâ—t time for 〈…〉 Decretal Gregor li. 3. Tit. 41. Canon 20 Euseb. Eccl. li. 7. cap. 9. Lyps de Mil. Rom. lib. 5. Luk. 17. 16. 1. Cor. 11. 27 29. 1. Cor. 11. 21. Ioh. 6. 35. Esay 53. 4. a Tert. de resurrectione carnis b Christus Deuorandus auditu c Ruminandus intellectu d Et fide digirendus Quo res sensiles fiunt intelligibiles Whereby the meaning of the externall things which wee propounded to the senses is declared to the minde The Word likewise worketh seuerally Psal. 22. 25. Psal. 22. 26. Ioh. 13. 13. Luk. 22. 27. Ioh. 6. 54. Ioh. 6. 56. Ioh. 6. 57. 1. Cor. 10. 17. 1. Cor. 10. 21.
beleeue The Couenant thus begunne in secret betwixt God and man is solemnized by the Sacraments in the which action man maketh a publike profession of his faith in God in comming to receiue and in receiuing the signe and badge of his Faith and Religion towards God and the Instrument and Seale of his iustification saluation from God and after this manner mans part is acted in the outward and solemne binding vp of the Couenant As on the other side God acteth his part by receiuing man in his fauour and grace admitting him to the communion of Saints in the Sacrament of Baptisme and by disponing and giuing to him the Bodie and the Bloud of his Son Iesus Christ and the new Testament confirmed thereby in the Sacrament of the Supper to assure him that his fauour and loue shall constantly remaine with him for euer SECT 7. That greater and more particular reuerence must be vsed in receiuing the Sacrament then in hearing the Word HEreby it is euident that although the preaching of the Word be a work of greater moment and charge oneris operae maioris and more excellent in regard of the gifts required in the Pastor and more necessarie to saluation then the administration of the Sacraments yet certaine it is that to be admitted and receiued to the Sacraments is a greater dignitie prerogatiue then to bee admitted to the hearing of the Word and to receiue the Sacraments then to heare the Word For in receiuing the Sacraments and in speciall this of the Bodie and Bloud of our Sauiour Christ draweth neerer to vs and communicateth himselfe with vs more particularly familiarly and entirely then in preaching of the Word which is common to all In the preaching of the Word God dealeth coniunctly generally and in common with all at once but in the Sacraments although the action bee publike and common to all the Receiuers yet therein God dealeth not coniunctly with all at once but seuerally and particularly with euery one alone and by himselfe And therefore in this action the common and generall reuerence and worship done to GOD in the publike prayer and thankesgiuing for the common benefit to bee receiued wherewith the action beginneth and for the common benefit that wee haue receiued when the action is ended this common and publike worship I say wherewith the action beginneth and endeth is not sufficient But as the common benefit is seuerally and particularly giuen to euery one so should euery one at the receiuing thereof doe reuerence and worship in particular for himselfe to God and his Sauiour from whose hand immediately hee receiueth the benefit For as the Sacramentall Word This is my Bodie this is my Bloud is generally and in common pronounced at the Consecration in the audience of all that are to receiue And yet at the receiuing euery one must esteeme that as the Bread and the Cup is in particular deliuered to him and receiued by him so the Word to bee spoken particularly to him This is my Bodie which is broken for thee this Cup is the new Testament in my Bloud that is shed for the remission of thy sinnes Euen so should euery one apply and tender vnto Iesus Christ in particular for himselfe the substance of the generall prayer and thankesgiuing that went before that is hee should when hee receiueth wish that by the death of his Sauiour whereof hee is made partaker himselfe may bee saued and that in his saluation his Sauiour may bee glorified These should be and are the thoughts and exercises of the minde of euery one that receiueth worthily for the thoughts of the worthy Receiuers should be and are such as the Sacramentall Word and Precept requireth The Sacramentall Word This is my Body that is broken for you this Cup is the new Testament in my Bloud that is shed for the remission of the sinnes of many requireth that euery receiuer at the instant when hee receiueth do actually beleeue that vnto him in particular Christ offereth himselfe and the new Testament confirmed by his Bloud containing the right of eternal saluation and that with his whole heart hee embrace him and rest on him hoping for that saluation and earnestly desiring to haue the full fruition and possession thereof Now this desire proceeding from this faith and hope is in effect a particular application to our selues of the generall prayer which went before wherein all desired to bee partakers of Christ himselfe and by him of life eternall Next the Precept Doe this in remembrance of mee requireth a present actuall remembrance of the death of Christ which remembrance at that time must either bee actually thankefull for the benefit which hee hath receiued in Christ or it is actually profane and diabolicall And this thankefull remembrance or this remembrance actually thankeful is a particular application of that generall Thankesgiuing that went before to God for our own Redemption Now to draw all the thoughts and exercises of the minde together that are required by the Sacramentall Word and Precept to bee in the Receiuer at the instant of receiuing are briefly and in substance these I call to minde with thankefulnesse O Lord thy Bodie that was broken and thy Bloud that was shed here represented and applyed to me and therein my soule trusteth and waiteth for thy saluation wherewith possesse mee I beseech thee Amen No tongue can vtter so briefly as these thoughts goe swiftly thorow the minde of the worthy Receiuer Eusebius in the sixt booke of the Ecclesiasticall Storie recordeth that Nouatus when he deliuered the Sacrament to his people did apprehend their hands compelled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in stead of blessing to sweare by that which was in their hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to say in stead of Amen Wee shall not returne to Cornelius againe By the which words it is euident that they did not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pray and giue thankes before and after the receiuing but in the very Act it selfe while the bread was in their hands they blessed it and said Amen Now with what gesture and reuerence I pray you should these thoughts and meditations of our heart be accompanied at the instant when Christ is professedly giuing and wee receiuing from his hand Thinke yee that sufficient which is vsed when men attend to heare his Will declared in his Word If a King should generally declare to a multitude what benefit hee were to bestow vpon them and thereafter should call them man by man and with his hand deliuer it should the carriage of euery man comming seuerally to receiue bee no other then that which was vsed of all when they harkened to his speech SECT 8. That the name of a Supper giuen to this Sacrament doth not diminish the reuerence that is due thereto ANd here let it bee considered whether this should exempt vs from bowing the Knee because this gift is called a Supper which should not bee receiued with Kneeling