Heinrich Bullinger
Decades 4.5, vol. 2, pp. 208-222.

God Only and Alone Is To Be Called Upon.

There are but a few, or none at all, who would deny that God is to be called upon. This seems to require a more diligent declaration, that God only and alone is to be called upon. For many doubtless call upon God, but certain chosen patrons are called upon together with God, or for God; from which it follows that they do not call upon God only and alone. Now, we declare that He alone is to be called upon in this way. By invocation, or calling upon, we require help or succour, either that good things may be given to us, or that evil things may be turned away from us. This needs no further proof, seeing that it cannot be denied by anyone who is ruled by his right wits.

1. God alone is our helper.

Now, God only and alone is our helper, who only gives good things, and takes away evil things. For the Lord says in the gospel: “There is none good but one” (Mark 10:18), namely, God; where one is taken for one only and alone. Again in the law, by the mouth of Moses, the Lord says: “Behold, that I am God alone, and that there is no other God beside me” (Deut 32:39). And again by Isaiah: “Am not I the Lord? and there is no other God beside me: a just God and a Saviour; there is none other beside me.” (Isa 45:21). And David: “Who,” he says, “is God, besides the Lord? and who is mighty (or a rock), save our God?” (2 Sam 22:32). In very evil part therefore the worshippers of God took it, so often as men asked of them those things which are in the Lord’s hands only to give. Rachel said to Jacob: “Give me children, or else I die” (Gen 30:1). But the scripture then adds: “And Jacob being angry said, Am I in God’s stead, who has denied you” (or withheld from you) “the fruit of the womb?” (Gen 30:2). So when the king of Syria desired and sought Joram, the king of Israel (I know, a not so godly king), that he would heal Naaman who was infected with the leprosy, Joram says: “Am I a God, that I should be able to kill and to give life? For he sends to me, that I should heal a man from his leprosy” (2 Kings 5:7).

Therefore, it is most certain that it belongs to God only to give good things, and to turn away evil things. It consequently follows that God only and alone must be called upon. For if those patrons who are called upon as helpers and succourers, are able either to give those things that are good, or to turn away those things that are evil, then certainly there is not one God only; for those would likewise be gods. But they are not gods, because there is but one God, who only and alone gives (or bestows) good things, and takes away (or removes) evil things. God only and alone, therefore, is to be called upon. Patrons are not to be called upon, as they are unable to do us either good or harm. Touching that, some object here (of their own heads), that patrons do us good and harm, not of themselves, but of God. But this is doubtful — indeed, it is most false. For the Lord himself says by the prophet: “I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images” (Isa 42.8). So that all glory belongs to God, because He only and alone, is not only the well-spring of all good graces, which is never drawn dry, but also a most just and equal distributer of them; and for that cause he is called upon, worshipped, and served by men (Psalm 1).

2. We must sacrifice to none but God.

Furthermore, insofar as we should sacrifice only to one God, it is certain that we must worship only one God. The Lord cries in the law: “He that offers to gods other than to the only God, let him be rooted out” (Ex 22.20). And therefore, when the people of Lystra were preparing sacrifices to offer to the apostles, Paul and Barnabas tore their clothes at it, as an intolerable blasphemy. For in the law of the Lord we read again: “Whoever makes for himself a composition (or perfume) of incense, to smell like it, he shall be cut off from among his people.” And the sacrifices of the godly are prayers, thanksgivings, and invocations upon God’s name.

For David says: “To you I will sacrifice a sacrifice of praise, and I will call upon the name of the Lord” (Psa 116:17). And again: “Let my prayer be directed in your sight as incense; and the lifting up of my hands as an evening sacrifice” (Psa 141:2). Paul likewise says: “By Christ we offer the sacrifice of praise always unto God, that is, the fruit of lips which confess his name” (Heb 13.15). For the prophet Hosea bids us “offer the calves of our lips” (Hos 14:2). Therefore, as only one God is to be sacrificed to, only one God is to be called upon. Nor is it possible for those who do not call upon the only God, but upon heavenly patrons, if those patrons are saints, to require this manner of invocations by men. No indeed! These invocations rather offend both God and the saints, ascribing to the saints, that which no blessed spirits acknowledge. St. Augustine says that they are not the angels of the good God, but wicked devils, who would not have the only and most high God, but themselves, be worshipped and served with sacrifices. Besides that, the blessed spirits (or saints) during the time that they lived in their mortal bodies, prayed “Your will be done, as in heaven so on earth” (Mat 6:10). Therefore, now being delivered and set free from all corruption, they much more fully, indeed, most perfectly agree with the will of God, which commands all men to worship and call upon the only God.

3. Only God can hear prayer.

Again, the One who looks into and sees the hearts of those who call upon him, hears their petitions or requests, and is able to fulfil the desires of all men living, [is the only One who] is lawfully and fruitfully called upon. And surely it is requisite and necessary that He know all things, that he be almighty, and the searcher of hearts. Therefore, seeing that he is the only God, without further question, the only God should be called upon. Solomon testifies that only God is the searcher of hearts, that he is comprehended in no place but present everywhere, and that He is omnipotent, saying so in these words:

“Behold, the heavens and the heaven of heavens are not able to contain you. How much more unable, then, is this house that I have built! You therefore shall hear in heaven, in the place of your habitation (or, in your dwelling-place), and shall have mercy. For only you know the hearts of the sons of men. You shall do (and give) to each one according to all his ways, Who know his very heart” (1 Kings 8:27ff).

Glorified Saints cannot hear prayer.

As for the “heavenly patrons,” as these men call them, they neither know the thoughts of men; nor is their power spread throughout the heaven, the earth, and the seas; nor do they know all things; nor yet are they everywhere present, or omnipotent. For if it were so with them, then they would be transformed and changed into a divine nature, and would cease to be creatures anymore. But although they enjoy everlasting blessedness by Christ, yet notwithstanding, they remain creatures still; nor do they know all things, nor are they almighty. And therefore they are to be called upon at no one’s hand. In one prick and moment of time, truly innumerable thousands of mortal men offer up their vows, and make their petitions: so that he truly who hears, must at a pinch, and in a single moment (not at sundry seasons or degrees of time) know and be able to do all things — indeed, and in a moment also reach out his helping hand to all. No creature, however excellent, can do this. Thus, the only God alone, who knows all, and is omnipotent, can do all things. And therefore, He only and alone is to be called upon.

God doesn’t reveal our prayers to the saints.

I know well what the defenders of heavenly patrons (or saints) object against what I have spoken; namely, that of their own nature, they neither see nor hear what is done by us on earth; but in the face of God, as in a well-lit mirror, they see all things, whatever God grants to reveal to them, so that they have an under-knowledge of all our affairs, and also help us. But this imagination or forgery (in all points doubtful) can be proved by no authority out of the holy scriptures. But touching the celestial saints, the scripture rather affirms the flat contrary. For in Isaiah, the people of God cry out: “You, God, are our Father. Though Abraham is ignorant of us, and Israel does not know us; You, O Lord, are our Father, and our Redeemer.” (Isa 63:16).

If, then, the patriarchs — so studious and careful for their people — did not know what they did, which of the saints (I ask you) would we grant or point out, who knows what we do, and intermeddles with the affairs of the living? Doubtless, it is true what that holy psalm sounds: “Because my father and my mother have left (or forsaken) me, the Lord has taken me up” (Psa 27:10). If our parents forsake and leave us, then how (I ask you) can they tell, or do they care, how it fares with us? Let that suffice us, with which David held himself thoroughly content, saying: “The Lord has taken charge over me.” We read that Josiah was translated out of this life into another, to the end he would not see the mischiefs (or plagues and punishments,) which the Lord determined to bring upon the Israelite people for their most wicked and naughty life. (2 Kings 22:20). The blessed souls, therefore, enjoy the sight of God, and thereby partake of light and endless joy or gladness. They know none of our affairs, nor is it needful that they should know them, considering that the Lord alone has all things in his government.

4. Faith is placed in what we call upon.

Now, that is also most certain, that invocation springs from faith, just as the fruit springs from the root. For Paul, using that saying from the prophet, “Whoever calls upon the name of the Lord shall be safe” (Joel 2:32), then adds: “But how will they call upon him, in whom they have not believed?” (Rom 10:13-14). See how the apostle brings in one upon another: He is not called upon, who is not believed. This is why the one in whom we believe, we also call upon. But we believe in God only and alone; therefore, on we call upon him only. For wherever true faith is found, there likewise is the gift of the Holy Ghost.

For the apostle says: “If anyone does not have the Spirit of Christ, he is none of his” (Rom 8:9). And again: “You have not received again the spirit of bondage unto fear; but you have received the spirit of adoption, by which we cry, Abba, Father.” (Rom 8:15). Those, therefore, who are endued with a true belief in God, call upon God, whom they acknowledge and confess to be the only Father of all (Eph 4:6). Nor might so much as the least part in that solemn form and order of invocation, delivered to us by the Son of God (Mat 6:9), be attributed by any means to patrons, or saints. The only God is therefore to be called upon.

Christ alone is the intercessor and advocate with the Father.

The heart of sinful man trembles and quakes to approach near to so great a majesty. For who may seem worthy in himself to appear and come before the presence of the most holy, the most just, and the most terrible God?

Here, therefore, some supply and make up the matter with the patronship or intercession of celestial saints, by whose mediation and making way before us, passage lies open for us to God. But they produce this without the warrant of the scripture. The scripture has laid calling upon God before us as a law, as it were, and to this has been annexed the most ample or large promises. So the commandment sets before us, by and through whom we should call upon God, adding to it a most excellent promise, and opening for us the only ready way to the Father, through Christ Jesus. For in the gospel, the Lord says: “Truly, truly, I say to you, whatever you ask the Father in my name, he shall give it to you. Up to now you have not asked for anything in my name. Ask, and you shall receive, that your joy may be perfect” (or full) (John 16:24). And, “Whatever you ask in my name, I will do it; that the Father may be glorified by the Son. If you shall ask anything in my name, I will do it” (John 14:12).

What could be spoken more fully and clearly than these words? Christ bids us by (or in) his name to call upon God the Father, and he promises that he will give the faithful whatever they ask in Christ’s name. Who doubts, now, any whit at all of the truth and constancy of the one who promises? Therefore, why do we henceforth need the intercession of saints? We have no testimony of scripture, we have no promise, of calling upon them, or of coming to God by their mediation. To this I add that, whoever seeks to come to the Father by any other than by Christ and his intercession, contemns the commandment and precept of God. He that obeys the commandment of Christ, and makes invocation in his name, does not need the mediation of saints at all. Does he not have all things plentifully in Christ? We therefore say and affirm that only Christ is the mediator, intercessor, and advocate with the Father in heaven, of all men who are on earth, and the only one of that sort — that after him, it is needless to have other advocates.

Christ is the only mediator of redemption and intercession.

Many grant that Christ is given to us an intercessor with God; but because they join many others with him, they do not surely send all to him alone, nor preach only one mediator. They imagine that Christ is the mediator of redemption, yes, and the only mediator; yet he is not the only mediator of intercession, but together with him, there are many more. But as the scripture sets forth Christ as the only mediator of redemption, so it also sets him forth as the only mediator of intercession. The office of a mediator touching redemption and intercession, is one and the same office. A mediator puts himself in the middle between those who are at variance or disagreement; and he is joined to each in disposition and nature. An intercessor puts himself in the middle between those who are at strife and dissension; and unless he is indifferent to either side, he cannot be an intercessor. On both parts, reconciliation (or atonement) is required and looked for. There must therefore be a certain cause of discord; which being taken away, the discord or debate also ceases. The cause of discord is sin. It is therefore the duty of a mediator or intercessor to quite erase sin, that disagreement may no longer remain. For this, there are no amends or satisfaction to be made with words or with prayers, but with blood and death (Heb 9:22).

From this we necessarily gather that only Christ is the mediator or intercessor with the Father. For only Christ may set himself in the middle between God and men, because only he is partaker of both natures. The saints have but one nature; for they are men; but Christ is both God and man. Furthermore, he that is an intercessor must also be a reconciler, or an atonement-maker. For the end at which the intercessor shoots, is reconciliation. But Christ is the only reconciler of men, and therefore he is also the only intercessor. For it belongs to an intercessor to dissolve the cause of contention and discord, that is to say, to abolish and take away sin. But Christ alone takes away sin, and no creature. It therefore remains that Christ is the only intercessor. Up to here now, pertain the testimonies of scripture. Paul says: “There is one God, and one reconciler (or mediator) of God and men, the man Christ Jesus, who gave himself as the price (or ransom) for the redemption of all” (1 Tim 2:5-6). And although the apostle speaks expressly of redemption, yet notwithstanding, these words are placed in the middle between the disputation and the invocation of God, which is done by Christ, who is the only-mediator of redemption and intercession. For just as he alone redeemed us, so being redeemed, he alone even now commends us to the Father.

Touching this, let the apostle be heard once again, saying to the Romans: “Christ, when as yet we were sinners, died for us: much more therefore now being justified (or made righteous) by his blood, we shall be saved from wrath through him” (Rom 5:9). And yet again, somewhat plainer: “For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life” (Rom 5:10). For in another place the same apostle says: “Christ ever lives” for this end, “to make intercession for us.” (Heb 7:25). And again: “It is God that justifies: who is he that can condemn? It is Christ that died; indeed, that is raised up; who is also at the right hand of God, and makes intercession for us” (Rom 8:33-34). The same Christ opens the way, or makes access for us to the Father (Heb 4; Eph 2). For in the gospel the Lord Jesus himself does not show us many doors, but one only door. “I am the door,” he says (John 10:7). And again: “I am the way, the truth, and the life. None comes to the Father but by me” (John 14:6). The one who says, “I am the way, the truth, and the life,” indeed, says it in such a way, that there is access to the Father by none other than by me, that is, by me only and alone. Does that not exclude all other means, all other ways, and all other patrons or advocates whatsoever? Also, in another place of the gospel, in his own person, he plainly and lovingly calls all to him and to the benefit of his defence, cries: “Come to me, all you who labour and are heavy-laden, and I will give you rest” (Mat 11:28). He does this lest anyone be hindered from calling upon God in the name of Christ, and committing themselves to Christ’s defence of them – hindered through shame, knowledge of their own unworthiness, and guiltiness of sins, or the majesty and glory of Christ the Son of God.

Out of the epistle to the Hebrews may be gathered no less evident testimonies than these, and in good supply. Among others, this one is excellent: “Christ, because he endures forever,” says the apostle, “has an everlasting priesthood. Therefore he is able to perfectly save those who come to God by him, seeing that he ever lives (for this end) to make intercession for them. For it was fitting for us to have such a high priest, (who is) holy, harmless, undefiled, separated from sinners, and made higher than the heavens,” etc. (Heb 7:24-26).

Mark how many arguments we have in this testimony of Paul, to prove that Christ, of all the faithful in heaven, is the only intercessor with the Father. The proper or particular office of the priest is to make intercession. But only Christ is priest in the presence of God. Therefore, he is the only intercessor. Now, the priesthood of Christ is also everlasting, or unchangeable. Therefore, he has redeemed us not only by once offering himself up for us (being made the only and alone Mediator of redemption), but he is also the everlasting and perpetual Mediator of intercession, making intercession for us even till the end of the world. For even though our Lord is a judge, yet notwithstanding, he is a judge of the unfaithful, a defender and upholder of the faithful, and at length, when the world is at an end, a judge of all. And if he has an everlasting priesthood, and (aparabaton) it is not conveyable, or removeable, — that is, if it cannot pass over to any other, either by succession, resignation, or part-taking — then certainly Christ only and alone remains intercessor of the faithful. Moreover, there is no cause why we should choose and take other intercessors for ourselves, either after Christ, or with Christ. For he is able to work our salvation to the full, by himself alone; this leaves nothing at all to others with which to busy themselves. Let us also, first of all, note what he expressly adds, “That come to God by him;” — “by him,” that is, by our mediator, priest, and intercessor, Christ. For the way lies open for us to go to the Father, by him only and alone. To this also is annexed, “That he lives; and (for this end) he lives to make intercession for us.”

The heavenly saints also live in the kingdom of God with Christ. But they live for themselves (or for their own benefit), and not for us (or our advantage). Christ lives for us, and he makes intercession for us: therefore he alone makes intercession. Saints do not make intercession.

These reasons prove to us most manifestly, I think, that the apostle speaks of the mediation of intercession, and not of redemption. Last of all, he requires those marks (or properties) in an intercessor, which cannot be found in anyone except Christ the Lord, only and alone. For although the angels are innocent and harmless, yet they are not higher than the heavens. The heavenly saints, although they are now purged and made clean from sins, yet for all that, they are not separated from sinners by nature, nor are they made higher than the heavens, as being lords over angels and over every creature. Only the Son is such a one, and this glory is reserved and kept for him. Therefore, He alone is the intercessor of the faithful with the Father.

Christ is sufficient.

To these testimonies of Paul, we will join yet another from St. Peter, and another from the most blessed apostle and evangelist John. St. Peter teaches that the saints, that is, we who are faithful in this world, are laid as living stones upon Christ the living stone, by faith; and we are made a spiritual building (or house), and a holy priesthood, to offer spiritual sacrifices acceptable to God by Jesus Christ. Look, we are laid, not upon saints, but upon Christ, the living stone; by whom we are both quickened and preserved in the building. We are made a spiritual house, and a holy priesthood, for this end; that we should offer, not sacrifices beasts, but spiritual sacrifices, namely, ourselves and our prayers, unto God by Jesus Christ, not by saints. For they also are the spiritual house with us, the living stones, laid upon Christ, and living through Christ.

Furthermore, John writes: “My babes, these things write I to you, that you do not sin; but if any man sins, we have an advocate with the Father, Jesus Christ, the just (or the righteous). And he is the propitiation (or reconciliation) for our sins; and not for ours only, but also (for the sins) of the whole world” (1 John 2:1). I do not think anything could be devised or spoken that is more agreeable to our purpose, more evident, stronger, or better than this. We hear that Christ is appointed by God and made unto us not only a mediator of redemption, once to redeem, but to be an everlasting mediator, indeed, of intercession.

He stands as an advocate before God the Father, so often as sinful man offends and needs his help and defence; to whom the guilty may also boldly have access, and commit their cause to him, to be pleaded before God. “If any man sins,” says John, “we have an advocate with the Father.” Look, John calls him an advocate, whom the defenders (or maintainers) of the patronship of saints call a mediator of intercession. For advocatus, παράκλητος (parakletos) an advocate, signifies a tutor, a defender, a favourer, a comforter, a patron, or a proctor, who pleads, or handles our cause. But mark whom he defines and sets forth to be our advocate: not the holy virgin, not Peter or Paul, not himself or Stephen, but Jesus Christ. If he had thought or believed that the patronship of heavenly saints had been additionally necessary and wholesome for men, then he would have joined them with Christ the Lord. But now, here he sets forth unto us Christ alone. He adds, “the just” (or the righteous); as if he had said, there is no cause why any should distrust or stand in doubt of his patronship, or think him a patron who is not in his Father’s favour and love. He is the Son, he is Christ, he is the just or righteous: therefore he is highly in his Father’s favour, and most acceptable; who in the presence of the most just God, may appear for us who are unjust. Such righteousness is not found in any one of Adam’s children, but it is required in an intercessor. Indeed, he communicates his righteousness to the saints by faith; but that righteousness is imputed to the saints, and it is imputative. In Christ, righteousness is natural and born in him as it were; indeed, it is properly his own. For Christ Jesus is the only righteous in heaven and on earth; who does not need either to pray or to offer sacrifice, first for his own sins, and then for the offences of the people; for only he has no sin, and is the righteousness of all. Therefore, only he can make intercession with the Father, because no one naturally and properly is righteous but Christ alone. And it is not amiss in this place, first of all to mark that Christ is called a propitiation, or satisfaction, not for sinners or people of one or two ages, but for all sinners and all faithful people throughout the whole world.

One Christ is therefore sufficient for all: one intercessor with the Father is set forth for all. For however often you sin, that often you have ready a righteous intercessor with the Father. Not that we should imagine in heaven, as in a court, the Father upon his throne to sit as a judge; and the Son our patron, as often as we sin and offend, to fall down on his knees, and plead or entreat for us. But we understand with the apostle, that Christ is the advocate and the universal priest of the church, and that only he appears in the presence of the Father. This is because, just as the power and force of his death is always effectual (he does not die daily), so the virtue of his intercession is always effectual. Let us therefore draw near and come to God by Christ, the only mediator of our redemption and intercession, our only intercessor and advocate. We cannot help being acceptable to God the Father, if we are commended to him by his only-begotten Son.

Answers to Papist Objections.

Furthermore, the arguments are weak with which the maintainers of the heavenly patrons go about establishing their patronship or intercession. The Spirit, they say, makes intercession for us according to the doctrine of the apostle; therefore Christ alone does not make intercession. I answer that Paul does not speak of another intercessor in heaven, but of the spirit of man praying in this world; being enlightened and kindled with the Spirit of God, he groans and makes intercession for the saints. The words of the apostle are plain.

Yet these men add this: We read in scripture of the prayers of angels, and that they offer the prayers of the faithful in God’s presence (Rev 8:4). Therefore, it is not Christ alone who prays or makes intercession for us in heaven, but also the saints. We deny that this follows, because the scripture teaches that angels are ministering spirits; and according to their office, they offer prayers only as ministers in the presence of God, but not to make intercession. Nor are men heard for angels’ sakes, but for Christ’s sake, who makes intercession, and for whose sake the prayer which is brought and offered to God is acceptable to Him. Now, if they bring forth the same thing touching the blessed souls of the saints, and reason a simili, from that which is alike, then let them first teach that souls are appointed and made ministering spirits. But they cannot. And if they could, they would still not have proved that the heavenly saints are intercessors. For doubtless, the angels themselves are not intercessors, just because they offer the prayers of men to God.

[Heavenly saints] agree to us, they say, and are knit to us in the same knot of charity and love. And because the spirits of the blessed who live in heaven love us here on earth, therefore, according to the nature and disposition of this love, they also pray for us. We answer that they gather this from scripture without warrant. For we may grant them this without wrangling: that the saints in heaven are not without the love of their neighbour. And yet, notwithstanding, we add that this love in the heavenly saints no longer has that nature or disposition, and those offices, which it had on earth in times past. Otherwise, we would attribute many more absurdities to the saints; as though they either did or suffered those things which they neither did nor suffered. While they lived on earth, according to the disposition and nature of love, they were sorry, and they were glad, and they prayed with us; yes, they also made intercession for us. But now that they have put off this corruption and have left us, leading their lives in heaven with the Lord, they neither know our affairs, nor are moved with any earthly affections. They understand that it is surpassing well with us without their help. They likewise understand that the work of our salvation is already wrought and accomplished, so that they may quiet themselves, and rest from their labours, and rejoice in Christ. Doubtless, he is the only intercessor with the Father of all men living in their misery, because he knows all, and can do all. Nor is he moved at, wearied or tired with, nor yet ignorant of anything. But whatever things are incident or belong to an intercessor, he takes upon himself most absolutely, and dispatches all these things. The [heavenly saints] understand that this glory agrees to the only Son of God; and therefore they do not go busily about it, that in Christ’s stead they might appoint or make themselves intercessors. For here the love that they bear to God surpasses the love of their neighbour.

But these men object that the saints do not pray in heaven in the rite and fashion of that only intercessor, but in the same manner that they prayed for their fellow-brethren while on earth. Just now we said that it did not follow: they did this on earth, therefore they do the same in heaven. Nor can it be proved by manifest scriptures that the saints in heaven pray for us. Why then do they set forth doubtful opinions as certain? For we may grant that the saints pray in heaven, (which not a few of the fathers have written); yet it does not follow that the heavenly saints are to be called upon. For that sentence from St. Augustine is very well known, which is written in his book The City of God 22.10:

“The Gentiles built temples, made altars, ordained priests, and offered sacrifices to their gods. But we do not erect temples to our martyrs, as to gods, but only as remembrances to dead men, whose spirits live with God. Nor do we set up altars there, on which we might sacrifice to martyrs; but we sacrifice to one God, who is the sacrifice both of the martyrs, and also our sacrifice — according to which sacrifice, as men of God who have overcome the world in confessing Him, these things have their place and order. Even so, they are not called upon by the priest who sacrifices, because he is God’s priest, and not theirs. Now the sacrifice itself is the body of Christ, which is not offered to the [heavenly saints]; because they themselves are also the same.”

Thus he says, testifying plainly enough, that the saints are not called upon, nor to be called upon, because sacrifice belongs to God, and not to the saints.

The adversaries add that for many years the church called upon the saints, and that the church did not err; therefore, those who now call upon the saints do not err. We answer that the church does not err when she hears the voice of her Bridegroom and Shepherd. But she does err when, neglecting the voice of her Shepherd, she follows her own decrees. The whole church of Israel erred, together with their high priest Aaron and the elders of the people, when — transgressing the law of God — they worshipped God represented by an image, with singing and dancing, otherwise than God himself had appointed. Nor are the Israelites absolved from error and sin, when for many years they did not pull down their high places.

They add again, that the saints have helped when they have been called upon; therefore, they are to be called upon. Oftentimes, that which is instituted against the word of God turns out well. But who can gather from this that what is instituted against the word of God, is good? It is as though the innocent and harmless were therefore to be destroyed with war, because we see that merciless soldiers grow rich by war. The gods of the Gentiles likewise seemed to hear the petitions of their suppliants; but are the gods of the Gentiles therefore to be called upon?

But we do not mean to answer every one of their arguments, because we have already done that elsewhere, according to our talent. We conclude, therefore, that the word of truth, uttered out of the mouth of God, teaches us the invocation of God’s name by the mediation of Jesus Christ. Nor do we read that any holy man, either in the old or new Testaments (of whom the scripture has undoubtedly mentioned), called upon any patriarch or prophet who had departed this life, however excellent, nor upon any apostle, or apostle’s disciple — other than by the name of Jesus Christ. Let us therefore hold fast to this doctrine which is most perfect and most safe, which bids us all to call upon God alone by his only Son, which is what God himself requires of every one of us, and by which, when we obey, we please God.