XXI. He justifies the decision of the Council of Trent concerning the number of the sacraments in his works against Rivetus. "The word sacrament, though sometimes taken in a more general signification, may nevertheless, says he[601], be understood in a more limited one of these seven external signs, which are designed for the good of our souls, and more distinctly mentioned in Scripture; Baptism in St. Matthew xxviii. 19. Confirmation, Acts viii. 17. Penance, Matthew xvi. 19. the Eucharist, Matthew xxvi. 26. Ordination, 1 Tim. iv. 22. Extreme Unction, Mark vi. 13. James v. 14. and Marriage; Ephes. v. 32." FOOTNOTES: [601] Rivet. Apol. discussio, p. 698. XXII. In the examination of the other articles, which divide the Roman Catholics from the Protestants, Grotius continued to lean towards the Romish Church. In 1638 he acknowledges in a letter to Corvinus[602], that pious and able men, who were well disposed towards the Protestants, owned they were mistaken in the decision of the principal controversies between the Protestants and the Romish Church. After the year 1640 he took no offence at the use of images in churches, and prayers for the dead. He writes to his brother this year[603], "The Lutherans have images, and there are some in several places of England. Montaigue and others have proved that it is not idolatry to have recourse to the prayers of the Apostles and Martyrs." He explains himself afterwards much more strongly in favour of the Romish Church. He was persuaded[604] that the Cherubims of Moses clearly shewed that images were not forbid. "The honour due to Martyrs, says he, in his _Via ad pacem_[605], is much greater than what we owe to living Saints, because the Apocalypse tells us, that the Martyrs reign with Jesus Christ: there is therefore no harm in publicly testifying our esteem for them, and celebrating their memories on days set apart for that purpose, and in the places where they suffered martyrdom. The Protestants acknowledge that they pray for the Church: they are in the wrong therefore to look on those as Idolaters; who, agreeable to the opinion of several ancients, think the knowledge of our wants and our prayers may be communicated to the Martyrs by a revelation from God, or by the ministry 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."