more eloquently and with more prolixity. Nevertheless they do not
effect anything else than that the saints should be honored; likewise,
that the saints who live pray for others; as though, indeed, the
invocation of dead saints were on that account necessary. They cite
Cyprian, because he asked Cornelius while yet alive to pray for his
brothers when departing. By this example they prove the invocation
of the dead. They quote also Jerome against Vigilantius. "On this
field" [in this matter], they say, "eleven hundred years ago, Jerome
overcame Vigilantius." Thus the adversaries triumph, as though the
war were already ended. Nor do those asses see that in Jerome,
against Vigilantius, there is not a syllable concerning invocation.
He speaks concerning honors for the saints, not concerning invocation.
Neither have the rest of the ancient writers before Gregory made
mention of invocation. Certainly this invocation, with these
opinions which the adversaries now teach concerning the application
of merits, has not the testimonies of the ancient writers.

Our Confession approves honors to the saints. For here a threefold
honor is to be approved. The first is thanksgiving. For we ought to
give thanks to God because He has shown examples of mercy, because He
has shown that He wishes to save men; because He has given teachers
or other gifts to the Church. And these gifts, as they are the
greatest, should be amplified, and the saints themselves should be
praised, who have faithfully used these gifts, just as Christ praises
faithful business-men, Matt. 25, 21. 23. The second service is the
strengthening of our faith when we see the denial forgiven Peter we
also are encouraged to believe the more that grace truly superabounds
over sin, Rom. 5, 20. The third honor is the imitation, first, of
faith, then of the other virtues which every one should imitate
according to his calling. These true honors the adversaries do not