The Confession of the Faith of the Germans

But though it were so that saints pray never so much for the church: yet it followeth not that they be to be called upon, and prayed unto. Howbeit our confession doth only affirm this, that the scripture doth not teach the invocation of saints, or to desire help of saints. But forasmuch as neither commandment, neither promise, neither example of praying to saints can be brought or alleged out of the scriptures: it followeth that the conscience can have no certainty ne any assurance concerning that invocation. And sith it is so, that prayer ought to be made with faith: how do we know, that god doth accept and allow that invocation? Whereby know we without the testimony of scripture, that saints do understand and know the prayers and petitions of every particular person? Some men do make of the saints utterly very gods, giving unto them, that they do see the secrete thoughts of the minds in us. They dispute of the morrow tide knowledge, and the eventide knowledge, peradventure because they do doubt, whether they do hear in the morowtyde, or else in the eventide. These things they do imagine, not to the intent to put the saints to worship: but to defend worshipful gains, which come by the worshipping of saints. Our adversaries can bring nothing against this reason, that in as much as invocation of saints hath no testimony of the word of god: it can not be affirmed, that saints do understand & know our invocation & prayer / or though they do know it never so much, that god doth allow it. Wherefore our adversaries ought not ⟨image 155⟩to compel us to a thing uncertain & doubtful. For prayer without faith is no prayer. For as for the example of the church, which they do allege: it is undoubtedly known that this is a new manner and custom in the church. For the old prayers or collects, although they make mention of saints: yet do they not pray to the saints. Howe be it this new invocation also in the church, is far unlike the invocation, which every man useth privately.

But though it were so that sayntes praye neuer so muche for the churche: yet it foloweth nat that they be to be called vpon, and prayed vnto. Howbeit our confession dothe onely aff•rme this, that the scripture dothe nat teache the inuocation of sayntes, or to desyre helpe of sayntes. But forasmuche as neyther commaundement, neyther promyse, neyther example of praieng to saintes can be brought or alledged out of the scriptures: it foloweth that the conscience can haue no certayntie ne any assurance concernyng that inuocation. And sythe it is so, that prayer ought to be made with faythe: howe do we knowe, that god doth accepte and allowe that inuocation? Whereby knowe we without the testimonie of scripture, that sayntes do vnderstande and knowe the prayers and petitions of euery particular person? Some men do make of the sayntꝭ vtterly very goddes, giuinge vnto them, that they do se the secrete thoughtꝭ of the myndes in vs. They dispute of the morow tyde knowledge, and the euentyde knowlege, peraduenture because they do doubte, whether they do heare in the morowtyde, or elles in the euentyde. These thynges they do imagine, not to thentent to put the saintes to worshyp: but to defende worshypfull gaynes, which come by the worshyppynge of sayntes. Our aduersaries can brynge nothyng agaynst this reason, that in asmoche as inuocation of sayntes hath no testimonie of the worde of god: it can not be affermed, that sayntꝭ do vnderstande & knowe our inuocation & prayer / or thoughe they do knowe it neuer so moche, that god dothe allowe it. Wherfore our aduersaries ought not