Obj. 1. The saints, on account of their virtues, are to be honored with the worship either of adoration (λατρεια) or of veneration (δουλεια). But it is not in the former sense that they are to be worshipped; because this form of worship is due to God alone, inasmuch as it attributes to him universal power, providence and dominion, which can be ascribed to God alone. Therefore veneration is due to the saints, or such worship as that which we ascribe to them for their holiness.

Ans. We deny the consequence; because the major proposition is incomplete; for besides the worship of adoration and veneration, which is the distinction here made, there is another kind of veneration, such as is proper to the saints, which is the acknowledgment and celebration of the faith, holiness and gifts for which they were distinguished, obedience to the doctrine which they taught, and an imitation of their lives and piety, concerning which Augustin says: p 543 “They are to be honored by imitation, but not by adoration.” This veneration is due to the saints, and we have no desire to take it from them, whether living or dead; but, on the other hand, willingly attribute it to them according to the command of the Apostle: “Remember them which have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation.” (Heb. 13:7.) Wo also deny the minor proposition; because the distinction which they make between the worship of adoration and veneration is of no force, inasmuch as these are not different forms of worship, but one and the same; neither do they belong to the saints, or to any creature, but to God alone, because he knows and hears in all places and at all times the thoughts, the groans and desires of those who call upon him, and relieves their necessities. No one but God can hear those who call upon him. Therefore this honor must be ascribed to him alone, because he hears them that pray. This honor belongs also to Christ, because it is on account of his merits and intercession that God grants unto us the forgiveness of sins, eternal life and all other good things. Hence this honor cannot be transferred to the saints without manifest sacrilege and idolatry, whether it be under the name of adoration, or veneration, or whatever name it may be. This distinction, too, which they make, is of no account, since the words are used indifferently in the original to signify the same thing, both in the Scriptures and in profane writers. Concerning God it is said (Matt. 4:10), “Thou shalt worship the Lord thy God, and him only shalt thou serve.” Here the Greek word λατζευσεις is used. And in Matt. 6:25, it is said, “He cannot serve God and Mammon;” in which place the word δουλευειν is used. Which word is also used in the following places, where it is said, “Ye turned to God from idols, to serve the living and true God.” “They that are such serve not our Lord Jesus Christ.” (1 Thes. 1:9. Rom. 16:18.) Paul also every where calls himself the servant of God (δουθ ον θεου). In the Greek text, “servile or slavish work is every where termed λατζευτον. Suidas writes that λατζευειν means the same thing as to serve for wages. Valla shows that this same word signifies to serve man as well as to serve God, adducing a passage from Xenophon, where a man says that he is ready to risk his life, sooner than his wife should be made to serve. And the wife, on the other hand, says that she would rather lose her life, than that her husband should serve, where the word δουθ υη on is used. Hence these words upon which the Papists base the above distinction do not differ, but express one and the same thing.

— Zacharias Ursinus, The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism, trans. G. W. Willard (Cincinnati, OH: Elm Street Printing Company, 1888), 542.