VII

Much obscurity surrounds the history and authority of the document entitled Articles of Religion Agreed upon by the Archbishops and Bishops, and the Rest of the Clergy of Ireland, in the Convocation Holden at Dublin in the Year of Our Lord God 1615, for the Avoiding of Diversities of Opinions, and the Establishing of Consent Touching True Religion. But from 1615 to 1635 these Articles appear to have been at any rate a standard of belief in Ireland, whether they were subscribed by the clergy or not. In 1635 they practically ceased to have any authority by the adoption of the English Articles of 1563 and the failure of an attempt to induce the Irish Convocation to place them in a position co-ordinate to the English Articles. In regard to the Eucharist these Articles definitely adopted the doctrine of Calvin that those who communicate worthily receive the inward and spiritual gift of the body and blood of Christ, but that the elements are only symbols of His body and blood. The nine Articles grouped under the general heading “Of the Lord’s Supper” are as follows:—

“92. The Lord’s Supper is not only a sign of the mutual love which Christians ought to bear one towards another, but much more a Sacrament of our preservation in the Church, sealing unto us our spiritual nourishment and continual growth in Christ.

“93. The change of the substance of bread and wine into the substance of the body and blood of Christ, commonly called Transubstantiation, cannot be proved by Holy Writ, but is repugnant to plain testimonies of the Scripture, overthroweth the nature of a Sacrament, and hath given occasion to most gross idolatry and manifold superstitions.

“94. In the outward part of the Sacrament the body and blood of Christ is in a most lively manner represented, being no other wise present with the visible elements than things signified and sealed are present with the signs and seals, that is to say, symbolically and relatively. But in the inward and spiritual part the same body and blood is really and substantially presented unto all those who have grace to receive the Son of God, even to all those that believe in His name. And unto such as in this manner do worthily and with faith repair unto the Lord’s Table the body and blood of Christ is not only signified and offered but also truly exhibited and communicated.

“95. The body of Christ is given, taken, and eaten in the Lord’s Supper only after an heavenly and spiritual manner; and the mean whereby the body of the Lord is thus received and eaten is faith.

“96. The wicked, and such as want a lively faith, although they do carnally and visibly (as St. Augustine speaketh) press with their teeth the Sacrament of the body and blood of Christ, yet in no wise are they made partakers of Christ, but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing.

“97. Both the parts of the Lord’s Sacrament according to Christ’s institution and the practice of the ancient Church ought to be ministered unto God’s people; and it is plain sacrilege to rob them of the mystical cup, for whom Christ hath shed His most precious blood.

“98. The Sacrament of the Lord’s Supper was not by Christ’s ordinance reserved, carried about, lifted up, or worshipped.

“99. The sacrifice of the Mass, wherein the priest is said to offer up Christ for obtaining the remission of pain or guilt for the quick and the dead, is neither agreeable to Christ’s ordinance nor grounded upon doctrine apostolic, but contrariwise most ungodly and most injurious to that all-sufficient sacrifice of our Saviour Christ offered once for ever upon the cross, which is the only propitiation and satisfaction for all our sins.

“100. Private Mass, that is, the receiving of the Eucharist by the priest alone without a competent number of communicants, is contrary to the institution of Christ.”