inistry of Angels. Such, he says in another place[606], as think
it idolatry to address, the Martyrs, that they may pray for us, accuse
St. Chrysostom, and the other holy Doctors of the Greek and Latin
Church, of a horrible crime. For my part, I dare not do this; neither
would I blame those who abstain from praying to the Saints. I have also
said that true Relics of true Martyrs deserve to be respected."

In fine, in his _Votum pro pace_[607], he proves by a long series of
passages from the Fathers, that the invocation of saints was used by the
ancient Church, and therefore cannot be treated as idolatry; that there
is no law in the Gospel against the use of Images in Churches, that it
cannot be said they are forbid by the law of nature, and that in the
times of St. Ambrose and St. Augustine the relics of Martyrs were
honoured in the Church. He defends in several places Praying for the
Dead, which was practised in all the Churches of the East, as well as of
the West[608]: he proves that the ancient Church prayed for the Dead,
and that St. Augustine[609] regarded the opposers of this practice as
heretics. He maintains[610] that every ancient liturgy has prayers for
the Dead, and that as Tertullian relates, they were used in all the
Churches in his time. He asserts[611], that the Jews knew and admitted
of a Purgatory. One of the articles which made most noise in the
beginning of the grand Schism in the sixteenth Century was that of
justification, Grotius declares[612], that the more he examined the
Scriptures, the greater agreement he discovered between them and the
tradition of the Roman Church concerning justification. He was persuaded
that it had the same idea of the Catholic Church mentioned in the Creed,
as the ancients entertained. He would have men submit to the decisions
of general councils[613]; and maintains that a pious and peaceable man
ought not to contradict them when their decrees are received by almost
all the Churches, especially those which were founded by the Apostles.
He means no doubt the Council of Trent.

Grotius must have supposed that the Church could not err, when he
wrote[614], "The Bishops of Rome may be in an error, but they cannot
long remain, in it, if they adhere to the universal Church." He was
persuaded that we run no danger in embracing a doctrine taught by the
Greek and Latin Churches[615]: "For, says he, the points in which these
two Churches agree have been decided by the Apostles or b