The Life of the Truly Eminent and Learned Hugo Grotius / Containing a Copious and Circumstantial History of the Several Important and Honourable Negotiations in Which He Was Employed; together with a Critical Account of His Works

by M. de Burigny

[593] Ep. 499. p. 898.

[594] Ep. 501. p. 899.

[XX.] He had been at first much prejudiced against the opinion of the Romish Church concerning the real presence. We may judge of it by the letter which he wrote June 7, 1622, to Episcopius[595]. "I think, says he to him, that you would do well to confute those who with Cassander believe that one may disapprove the errors of the Romish Church, and yet not be obliged to separate from her communion. Two points especially appear to me to deserve discussion: the first is, whether an action lawful in itself, as the adoration during the time of the supper, ceaseth to be so on account of the error of the Ministers of the Church, who would have this adoration referred to the visible signs."

In process of time he departed from the manner of speaking at least of the Ministers. He acknowledged[596] that in the Eucharistical bread some change is made, which the ancient Latin Church called Transfiguration, and the modern Transubstantiation: when Jesus Christ, being sacramentally present, favours us with his substance, as the Council of Trent speaks, the appearances of bread and wine remain, and in their place succeed the body and blood of Christ.

It is certain that he did not approve of the sentiments of the Calvinists concerning the Eucharist: he reproached them with their contradictions[597]. "The Disciples of Calvin, says he, speak very differently on this subject in their Confessions and in their disputes: you will hear them say in their confessions, that they really, substantially, and essentially partake of Christ's body and his blood; in their disputes they maintain that Christ is received only spiritually by faith. The ancients go much farther, admitting a real incorporation of Jesus Christ with us, and the reality of Christ's natural body, as St. Hilarius speaks."

Thus Grotius was persuaded the term transubstantiation, adopted by the Council of Trent, was capable of a good interpretation[598]: but it is not clear however, that, though he admitted the expressions used by the Catholic Church, he was of her opinion. After approving the term transubstantiation, he adds[599], "And because what is spiritual among the Jews is called real, the terms really, substantially, and essentially, are used in the Protestant Confessions, and by their Doctors." It is plain from what he subjoins, that he sought rather to unite different sentiments by means of equivocal expressions, than by an exact Creed, which might be susceptible of only one sense. "We must not condemn, says he, those who assure us that the Eucharist is but the sign of the body of Jesus Christ, since St. Augustine, with several other Fathers, speak in this manner; and the sacrament is defined to be the visible sign of an invisible grace."

He made a draught of a kind of Formulary, in which the Catholics and Protestants were to join: it was this. "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." Grotius informs us that this formulary was approved of by the Roman Catholic Doctors and by Protestants: which is not surprising of the Catholics, since the expressions he employs, when taken in their natural sense, comprehend the doctrine of the Roman Catholic Church: it is more surprising of the Protestants; but it must be observed that Calvin himself said[600], that under the Eucharistical signs we receive truly the body and blood of Jesus Christ; that Christ's flesh is distributed in this sacrament; that it enters into us; that we are partakers not only of Christ's spirit, but also of his flesh; that we have its proper substance, and are made partakers of it; that whole Christ is united to us, and therefore is united to us in body and spirit, that we must not question our receiving his proper body, and that if there is any man upon earth who sincerely acknowledges this truth, it is he.

These expressions of Calvin were certainly favourable to the opinion of the Roman Catholics: he found himself obliged to make use of such terms, because they had been so long authorised, that he was afraid of appearing desirous to change the ancient doctrine; but the sense he gave them took away their force. The Protestants whom Grotius consulted, agreeable to the opinion of their Master, thought the expression, substantial presence, might be reconciled with their confession of faith; which, denying the real presence, teaches that Christ is united to us only in a figure in the sacrament, and in spirit by faith.

Though Grotius believed that one receives substantially Jesus Christ in the use of the supper, there is no proof of his admitting the real presence in the sense of the Council of Trent: for, besides that his Formulary scarce makes stronger mention of it than Calvin, he seems not to condemn those who admitted only the sign of Christ's body: an indulgence which will never be approved of by a Roman Catholic.

FOOTNOTES: