That, Grotius looked upon the abolition of episcopacy and of a visible head of the church, as something very monstrous:[[052]]
That, he acknowledged that some change was made in the eucharistic bread; that, when Jesus Christ, being sacramentally present, favours us with his substance,-as the Council of Trent expresses its doctrine on the Eucharist,-the appearances of bread and wine remain, and in their place succeed the body and blood of Christ: [[053]]
XII. 2. Grotius's Religious Sentiments.
That, Grotius did not approve of the sentiments of the Calvinists concerning the Eucharist, and reproached them with their contradiction.
"You will hear them state in their confessions," says Grotius, "that they really, substantially and essentially partake of Christ's body and his blood; but, in their disputes, they maintain that Christ is received only spiritually, by faith. The antients go much further: they admit a real incorporation of Jesus Christ with us, and the reality of Christ's body, as Saint Hilarius speaks."
It must however be remarked that, although Grotius thought that the term Transubstantiation adopted by the council of Trent, was capable of a good interpretation, it is not clear, what was his precise opinion respecting the Eucharist. He proposed the following formulary:
"We believe that, in the use of the supper, we truly, really, and substantially,-that is to say,-in its proper substance,-receive the true body and the true blood of Jesus Christ, in a spiritual and ineffable manner: [[054]]"
That, Grotius justified the decision of the Council of Trent, concerning the number of the sacraments:[[055]]
That, after the year 1640, he took no offence at the use of images in churches, or at prayers for the dead:[[056]]
That, he thought the bishops of Rome may be in error, but cannot long remain in it, if they adhere to the universal church;-this seems to presuppose the church's infallibility:[[057]]