rning 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 b