The Belgic Confession

Articles 12-26

Article 12: The Creation of All Things, Especially the Angels

We believe that the Father by the Word, that is, by His Son, has created of nothing the heaven, the earth, and all creatures, when it seemed good unto Him,[1] giving unto every creature its being, shape, form, and several offices to serve its Creator; that He also still upholds and governs them by His eternal providence and infinite power for the service of mankind, to the end that man may serve his God.

He also created the angels good,[2] to be His messengers and to serve His elect; some of whom are fallen from that excellency in which God created them into everlasting perdition,[3] and the others have by the grace of God remained steadfast and continued in their first state. The devils and evil spirits are so depraved that they are enemies of God and every good thing;[4] to the utmost of their power as murderers watching to ruin the Church and every member thereof, and by their wicked stratagems to destroy all;[5] and are, therefore, by their own wickedness adjudged to eternal damnation, daily expecting their horrible torments.[6]

Therefore we reject and abhor the error of the Sadducees, who deny the existence of spirits and angels;[7] and also that of the Manichees, who assert that the devils have their origin of themselves, and that they are wicked of their own nature, without having been corrupted.

[1] Gen. 1:1; Gen. 2:3; Is. 40:26; Jer. 32:17; Col. 1:15,16; 1 Tim. 4:3; Heb. 11:3; Rev. 4:11 [2] Ps. 103:20,21; Mt. 4:11; Heb. 1:14 [3] Jn. 8:44; 2Pet. 2:4; Jude 6 [4] Gen. 3:1-5; 1 Pet. 5:8 [5] Eph. 6:12; Rev. 12:4, 13-17; Rev. 20:7-9 [6] Mt. 8:29; Mt. 25:41; Rev. 20:10 [7] Acts 23:8

Article 13: The Providence of God and His Government of All Things

We believe that the same good God, after He had created all things, did not forsake them or give them up to fortune or chance,[1]  but that He rules and governs them according to His holy will, so that nothing happens in this world without His appointment;[2] nevertheless, God neither is the author of nor can be charged with the sins that are committed.[3] For His power and goodness are so great and incomprehensible that He orders and executes His work in the most excellent and just manner, even then when devils and wicked men act unjustly.[4]

And as to what He does surpassing human understanding, we will not curiously inquire into farther than our capacity will admit of; but with the greatest humility and reverence adore the righteous judgments of God, which are hid from us,[5] contenting ourselves that we are pupils of Christ, to learn only those things which He has revealed to us in His Word, without transgressing these limits.[6]

This doctrine affords us unspeakable consolation, since we are taught thereby that nothing can befall us by chance, but by the direction of our most gracious and heavenly Father; who watches over us with a paternal care, keeping all creatures so under His power that not a hair of our head (for they are all numbered), nor a sparrow can fall to the ground without the will of our Father, (Mat. 10:29-30) in whom we do entirely trust; being persuaded that He so restrains the devil and all our enemies that without His will and permission they cannot hurt us.[7]

And therefore we reject that damnable error of the Epicureans, who say that God regards nothing but leaves all things to chance.

[1] Jn. 5:17; Heb. 1:3 [2] Ps. 115:3; Prov. 16:1, 9, 33; Prov. 21:1; Eph. 1:11,12; Jas. 4:13-15 [3] Jas. 1:13; 1 Jn. 2:13 [4] Job 1:21; Is. 10:5; Is. 45:7; Amos 3:6; Acts 2:23; Acts 4:27,28 [5] 1 Kings 22:19-23; Rom. 1:28; 2 Thess. 2:11 [6] Deut. 29:29; 1 Cor. 4:6 [7] Gen. 45:8; Gen. 50:20; 2 Sam. 16:10; Rom. 8:28, 38, 39

Article 14: The Creation and Fall of Man, and His Incapacity to Perform What Is Truly Good

 We believe that God created man out of the dust of the earth,[1] and made and formed him after His own image and likeness, good, righteous, and holy,[2] capable in all things to will agreeably to the will of God. But being in honor, he understood it not, neither knew his excellency, but wilfully subjected himself to sin and consequently to death and the curse,[3] giving ear to the words of the devil. For the commandment of life, which he had received, he transgressed; and by sin separated himself from God, who was his true life; having corrupted his whole nature; whereby he made himself liable to corporal and spiritual death.[4]

And being thus become wicked, perverse, and corrupt in all his ways, he has lost all his excellent gifts which he had received from God,[5] and retained only small remains thereof, which, however, are sufficient to leave man without excuse;[6] for all the light which is in us is changed into darkness, as the Scriptures teach us, saying: The light shineth in the darkness,[7] and the darkness apprehended it not (Jn. 1:5); where St. John calls men darkness.

Therefore we reject all that is taught repugnant to this concerning the free will of man, since man is but a slave to sin, (Rom. 6: and can receive nothing, except it have been given him from heaven (Jn. 3:27). For who may presume to boast that he of himself can do any good, since Christ says: No man can come to me, except the Father that sent me draw him? (Jn. 6:34) Who will glory in his own will, who understands that the mind of the flesh is enmity against God? (Rom. 8:7) Who kan speak of his knowledge, since the natural man receiveth not the things of the Spirit of God? (1 Cor. 2:14)

In short, who dares suggest any thought, since he knows that we are not sufficient of ourselves to account anything as of ourselves, but that our sufficiency is of God? (2 Cor. 3:5) And therefore what the apostle says ought justly to be held sure and firm, that God worketh in us both to will and to work, for his good pleasure. (Phil. 2:13) For there is no understanding nor will conformable to the divine understanding and will but what Christ has wrought in man; which He teaches us, when He says: Apart from me ye can do nothing. (Jn 15:5)

[1] Gen. 2:7; Gen. 3:19; Eccles. 12:7 [2] Gen. 1:26,27; Eph. 4:24; Col. 3:10 [3] Gen. 3:16-19; Rom. 5:12 [4] Gen. 2:17; Eph. 2:1; Eph. 4:18 [5] Ps. 94:11; Rom. 3:10; Rom. 8:6 [6] Rom. 1:20,21 [7] Eph. 5:8

Article 15: The Doctrine of Original Sin

We believe that through the disobedience of Adam original sin is extended to all mankind;[1] which is a corruption of the whole nature[2] and a hereditary disease, wherewith even infants in their mother’s womb[3] are infected, and which produces in man all sorts of sin, being in him as a root thereof, and therefore is so vile and abominable in the sight of God that it is sufficient to condemn all mankind.[4]

Nor is it altogether abolished or wholly eradicated even by baptism; since sin always issues forth from this woeful source,[5] as water from a fountain; notwithstanding it is not imputed to the children of God unto condemnation, but by His grace and mercy is forgiven them.[6] Not that they should rest securely in sin, but that sense of this corruption should make believers often to sigh, desiring to be delivered from this body of death.

Wherefore we reject the error of the Pelagians, who assert that sin proceeds only from imitation.

[1] Rom. 5:12-14, 19 [2] Rom. 3:10. [3] Job 14:4; Ps. 51:5; Jn. 3:6 [4] Eph. 2:3 [5] Rom. 7:18,19 [6] Eph. 2:4,5

Article 16: The Doctrine of Election

We believe that, all the posterity of Adam being thus fallen into perdition and ruin by the sin of our first parents,[1] God then did manifest Himself such as He is; merciful and just: merciful, since He delivers and preserves from this perdition all whom He in His eternal and unchangeable counsel[2] of mere goodness has elected[3] in Christ Jesus our Lord[4], without any respect to their works; [5] just, in leaving others in the fall and perdition wherein they have involved plunged themselves.[6]

[1] Rom 3:12. [2] Jn 6:37, 44; Jn 10:29; Jn 17:2, 9, 12; Jn 18:9. [3] 1 Sam 12:22; Ps 65:4; Acts 13:48; Rom 9:16; Rom 11:5; Tit 1:1. [4] Jn 15:16,19; Rom 8:29; Eph 1:4,5. [5] Mal 1:2,3; Rom 9:11-13; 2 Tim 1:9; Tit 3:4,5. [6] Rom 9:19-22; 1 Pet 2:8.

Article 17: The Recovery of Fallen Man

We believe that our most gracious God, in His admirable wisdom and goodness, seeing that man had thus thrown himself into physical and spiritual death and made himself wholly miserable, was pleased to seek and comfort man, when he trembling fled from His presence[1] promising him that He would give His Son, (who would be born of a woman [Gal. 4:4]), to bruise the head of the serpent (Gen. 3:15) and to make man blessed.[2]

[1] Gen. 3:9 [2] Gen. 22:18; Is. 7:14; Jn. 1:14; Jn. 5:46; Jn. 7:42; Acts 13:32-33; Rom. 1:2,3; Gal. 3:16; 2 Tim. 2:8; Heb. 7:14

Article 18: The Incarnation of Jesus Christ

We confess, therefore, that God has fulfilled the promise which He made to the fathers by the mouth of His holy prophets,[1] when He sent into the world, at the time appointed by Him,[2] His own only-begotten and eternal Son, who took upon Him the form of a servant and became like unto man (Phil. 2:7), really assuming the true human nature with all its infirmities,[3] sin excepted[4]; being conceived in the womb of the blessed virgin Mary by the power of the Holy Spirit without the means of man[5]; and did not only assume human nature as to the body, but also a true human soul, that He might be a real man. For since the soul was lost as well as the body, it was necessary that He should take both upon Him, to save both.

Therefore we confess (in opposition to the heresy of the Anabaptists, who deny that Christ assumed human flesh of His mother) that Christ partook of the flesh and blood of the children (Heb. 2:14); that He is a fruit of the loins of David after the flesh (Acts 2:30); born of the seed of David according to the flesh (Rom. 1:30); a fruit of the womb of Mary (Luk. 1:42); born of a woman (Gal. 4:4) ; a branch of David (Jeremiah 33:15); a shoot of the root of Jesse (Is. 11:1); sprung from the tribe of Judah (Heb. 7:14); descended from the Jews according to the flesh (Rom. 9:5); of the seed of Abraham, since he took on him the seed of Abraham,[6] and was made like unto his brethren in all things, sin excepted (Heb. 2:16,17; Heb. 4:15); so that in truth He is our IMMANUEL, that is to say, God with us (Mt. 1:23).

[1] Gen. 26:4; 2 Sam. 7:12-16; Ps. 132:11; Lk. 1:55; Acts 13:23 [2] Gal. 4:4 [3] 1 Tim. 2:5; 1 Tim. 3:16; Heb. 2:14 [4] 2 Cor. 5:21. Heb. 7:26; 1 Pet. 2:22 [5] Mt. 1:18; Lk. 1:35 [6] Gal. 3:16

Article 19: The Union and Distinction of the Two Natures of in the Person of Christ

We believe that by this conception the person of the Son is inseparably united and connected with the human nature[1] ; so that there are not two Sons of God, nor two persons, but two nature united in one single person; yet each nature retains its own distinct properties. As, then, the divine nature has always remained uncreated, without beginning of days or end of life (Heb. 7:3), filling heaven and earth[2], so also has the human nature not lost its properties but remained a creature, having beginning of days, being a finite nature, and retaining all the properties of a real body[3]. And though He has by His resurrection given immortality to the same, nevertheless He has not changed the reality[4]  of His human nature; forasmuch as our salvation and resurrection also depend on the reality of His body.[5] 

But these two natures are so closely united in one person that they were not separated even by His death. Therefore that which He, when dying, commended into the hands of His Father, was a real human spirit, departing from His body.[6] But in the meantime the divine nature always remained united with the human, even when He lay in the grave[7]; and the Godhead did not cease to be in Him, any more than it did when He was an infant, though it did not so clearly manifest itself for a while. Wherefore we confess that He is very God and very man: very God by His power to conquer death; and very man that He might die for us according to the infirmity of His flesh.

[1] Jn. 1:14; Jn. 10:30; Rom. 9:5; Phil. 2:6,7 [2] Mt. 28:20 [3] 1 Tim. 2:5 [4] Mt. 26:11; Lk. 24:39; Jn. 20:25; Acts 1:3, 11; Acts 3:21; Heb. 2:9 [5] 1 Cor. 15:21; Phil. 3:21 [6] Mt. 27:50 [7] Rom. 1:4

Article 20: God Has Manifested His Justice and Mercy in Jesus Christ

We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which the disobedience was committed[1], to make satisfaction in the same, and to bear the punishment of sin by His most bitter passion and death.[2] God therefore manifested His justice against His Son when He laid our iniquities upon Him[3], and poured forth His mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving His Son unto death for us, and raising Him for our justification[4], that through Him we might obtain immortality and life eternal.

 [1] Rom. 8:3 [2] Heb. 2:14 [3] Rom. 3:25,26; Rom. 8:32 [4] Rom. 4:25

Article 21: The Satisfaction Of Christ, Our Only High Priest, For Us

We believe that Jesus Christ is ordained with an oath to be an everlasting High Priest, after the order of Melchizedek[1]; and that He has presented Himself in our behalf before the Father, to appease His wrath by His full satisfaction[2], by offering Himself on the tree of the cross, and pouring out His precious blood to purge away our sins[3], as the prophets had foretold.[4] For it is written: He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed..[5]

He was led as a lamb to the slaughter, and numbered with the transgressors (Is. 53:5,7,12) [6]; and condemned by Pontius Pilate as a malefactor, though he had first declared Him innocent.[7] Therefore, He restored that which he took not away (Ps. 69:4), and suffered, the righteous for the unrighteous (1 Pet. 3:18) [8], as well in His body as in His soul[9], feeling the terrible punishment which our sins had merited; insomuch that his sweat became as it were great drops of blood falling down upon the ground (Lk. 22:44). He called out: My God, my God, why hast thou forsaken me? (Mt. 27:46) and has suffered all this for the remission of our sins.

Wherefore we justly say with the apostle Paul that we know nothing save Jesus Christ, and him crucified (1 Cor. 2:2); we count all things but loss and refuse for the excellency of the knowledge of Christ Jesus our Lord (Phil. 3:8), in whose wounds we find all manner of consolation. Neither is it necessary to seek or invent any other means of being reconciled to God than this only sacrifice, once offered, by which he hath perfected forever them that are sanctified (Heb. 10:14) [10]. This was also the reason why He was called by the angel of God, JESUS, that is to say, SAVIOR, because He would save his people from their sins. (Mt. 1:21) [11]

[1] Ps. 110:4; Heb. 7:15-17 [2] Rom. 4:25; Rom. 5:8,9; Rom. 8:32; Gal. 3:13; Col. 2:14; Heb. 2:9, 17; Heb. 9:11-15 [3] Acts 2:23; Phil. 2:8; 1 Tim. 1:15; Heb. 9:22; 1 Pet. 1:18,19; 1 Jn. 1:7; Rev. 7:14 [4] Lk. 24:25-27; Rom. 3:21; 1 Cor. 15:3 [5] 1 Pet. 2:24 [6] Mk. 15:28 [7] Jn. 18:38 [8] Rom. 5:6 [9] Ps. 22:15 [10] Heb. 7:26-28; Heb. 9:24-28 [11] Lk. 1:31; Acts 4:12

Article 22: Our Justification Through Faith In Jesus Christ

We believe that, to attain the true knowledge of this great mystery, the Holy Spirit kindles in our hearts an upright faith[1] , which embraces Jesus Christ with all His merits, appropriates Him, and seeks nothing more besides Him.[2] For it must needs follow, either that all things which are requisite to our salvation are not in Jesus Christ, or if all things are in Him, that then those who possess Jesus Christ through faith have complete salvation in Him.[3] Therefore, for any to assert that Christ is not sufficient, but that something more is required besides Him, would be too gross a blasphemy; for hence it would follow that Christ was but half a Savior.

Therefore we justly say with Paul, that we are justified by faith alone, or by faith apart from works (Rom. 3:28) [4]. However, to speak more clearly, we do not mean that faith itself justifies us[5], for it is only an instrument with which we embrace Christ our righteousness. But Jesus Christ, imputing to us all His merits, and so many holy works which He has done for us and in our stead[6], is our righteousness. And faith is an instrument which keeps us in communion with Him in all His benefits, which, when they become ours, are more than sufficient to acquit us of our sins.

[1] Jn. 16:14; 1 Cor. 2:12; Eph. 1:17,18 [2] Jn. 14:6; Acts 4:12; Gal. 2:21 [3] Ps. 32:1; Mt. 1:21; Lk. 1:77; Acts 13:38,39; Rom. 8:1 [4] Rom. 3:19-4:8; Rom. 10:4-11; Gal. 2:16; Phil. 3:9; Tit. 3:5 [5] 1 Cor. 4:7 [6] Jer. 23:6; Mt. 20:28; Rom. 8:33; 1 Cor. 1:30,31; 2 Cor. 5:21; 1 Jn. 4:10

Article 23: Wherein Our Justification Before God Consists

We believe that our salvation consists in the remission of our sins for Jesus Christ’s sake, and that therein our righteousness before God is implied[1]; as David and Paul teach us, declaring this to be the blessedness of man that God imputes righteousness to him apart from works (Rom. 4:6; Ps. 32:1). And the same apostle says that we are justified freely by Him grace, through the redemption that is in Christ Jesus (Rom. 3:24).[2]

And therefore we always hold fast this foundation, ascribing all the glory to God[3], humbling ourselves before Him, and acknowledging ourselves to be such as we really are, without presuming to trust in any thing in ourselves, or in any merit of ours[4], relying and resting upon the obedience of Christ crucified alone[5], which becomes ours when we believe in Him.[6]

This is sufficient to cover all our iniquities, and to give us confidence in approaching to God; freeing the conscience of fear, terror and dread, without following the example of our first father, Adam, who, trembling, attempted to cover himself with fig-leaves.[7] And, verily, if we should appear before God, relying on ourselves or on any other creature, though ever so little, we should, alas! be consumed. [8] And therefore every one must pray with David: O Jehovah, enter not into judgment with thy servant: for in thy sight no man living is righteous (Ps. 143:2).

[1] 1 Jn. 2:1 [2] 2 Cor. 5:18,19; Eph. 2:8; 1 Tim. 2:6 [3] Ps. 115:1; Rev. 7:10-12 [4] 1 Cor. 4:4; Jas. 2:10 [5] Acts 4:12; Heb. 10:20. [6] Rom. 4:23-25 [7] Gen. 3:7; Zeph. 3:11; Heb. 4:16; 1 Jn. 4:17-19 [8] Lk. 16:15; Phil. 3:4-9

Article 24: Man’s Sanctification And Good Works

We believe that this true faith, being wrought in man by the hearing of the Word of God and the operation of the Holy Spirit,[1] regenerates him and makes him a new man,[2] causing him to live a new life, and freeing him from the bondage of sin.[3] Therefore it is so far from being true that this justifying faith makes men remiss in a pious and holy life,[4] that on the contrary without it they would never do anything out of love to God,[5] but only out of self-love or fear of damnation.

Therefore it is impossible that this holy faith can be unfruitful in man; for we do not speak of a vain faith, but of such a faith which is called in Scripture a faith working through love (Gal. 5:6), which excites man to the practice of those works which God has commanded in His Word.These works, as they proceed from the good root of faith, are good and acceptable in the sight of God, forasmuch as they are all sanctified by His grace. Nevertheless they are of no account towards our justification, for it is by faith in Christ that we are justified, even before we do any good works;[6] otherwise they could not be good works, any more than the fruit of a tree can be good before the tree itself is good.[7]

Therefore we do good works, but not to merit by them (for what can we merit?); nay, we are indebted to God for the good works we do,[8] and not He to us, since it is He who worketh in us both to will and to work, for His good pleasure (Phil. 2:13). Let us therefore attend to what is written: When ye shall have done all the things that are commanded you, say, “We are unprofitable servants; we have done that which it was our duty to do.” (Luk. 17:10) In the meantime we do not deny that God rewards good works,[9] but it is through His grace that He crowns His gifts.

Moreover, though we do good works, we do not found our salvation upon them; for we can do no work but what is polluted by our flesh, and also punishable;[10] and although we could perform such works, still the remembrance of one sin is sufficient to make God reject them.[11] Thus, then, we would always be in doubt, tossed to and fro without any certainty, and our poor consciences would be continually vexed if they relied not on the merits of the suffering and death of our Savior.[12]

[1] Acts 16:14; Rom. 10:7; 1 Cor. 12:3 [2] Ezek. 36:26,27; Jn 1:12,13; Jn. 3:5; Eph. 2:4-6; Tit. 3:5; 1 Pet. 1:23 [3] Jn. 5:24; Jn. 8:36; Rom. 6:4-6; 1 Jn. 3:9 [4] Gal. 5:22; Tit. 2:12 [5] Jn. 15:5; Rom. 14:23; 1 Tim. 1:5; Heb. 11:4,6 [6] Rom. 4:5 [7] Mt. 7:17 [8] 1 Cor. 1:30,31; 1 Cor. 4:7; Eph. 2:10 [9] Rom. 2:6,7; 1 Cor. 3:14; 2 Jn. 8; Rev. 2:23 [10] Rom. 7:21 [11] Jas. 2:10 [12] Hab. 2:4; Mt. 11:28; Rom. 10:11

Article 25: The Abolishing Of The Ceremonial Law

We believe that the ceremonies and symbols of the law ceased at the coming of Christ, and that all the shadows are accomplished[1] ; so that the use of them must be abolished among Christians; yet the truth and substance of them remain with us in Jesus Christ, in whom they have their completion.[2]  In the meantime we still use the testimonies taken out of the law and the prophets to confirm us in the doctrine of the gospel, and to regulate our life in all honorableness to the glory of God, according to His will.[3]

[1] Mt 27:51; Rom 10:4; Heb 9:9,10. [2] Mt 5:17; Gal 3:24; Col 2:17. [3] Rom 13:8-10; Rom 15:4; 2 Pet 1:19; 2Pet 3:2.

Article 26: Christ’s Intercession

We believe that we have no access unto God but alone through the only Mediator[1] and Advocate,[2] Jesus Christ the righteous; who therefore became man, having united in one person the divine and human natures, that we men might have access to the divine Majesty,[3] which access would otherwise be barred against us.

But this Mediator, whom the Father has appointed between Him and us, ought in no wise to affright us by His majesty, or cause us to seek another according to our fancy. For there is no creature, either in heaven or on earth, who loves us more than Jesus Christ;[4] who, though existing in the form of God, yet emptied himself, being made in the likeness of men and of a servant for us (Phil. 2:6,7), and in all things was made like unto his brethren (Heb. 2:17).

If, then, we should seek for another mediator who would be favorably inclined towards us, who could we find who loved us more than He who laid down His life for us, even while we were His enemies (Rom. 5:8,10)? And if we seek for one who has power and majesty, who is there that has so much of both as He who sits at the right hand of God[5] and to whom hath been given all authority in heaven and on earth (Mt. 28:18)? And who will sooner be heard than the own well beloved Son of God?[6]

Therefore it was only through distrust that this practice of dishonoring, instead of honoring, the saints was introduced, doing that which they never have done nor required, but have on the contrary steadfastly rejected according to their bounden duty,[7] as appears by their writings. Neither must we plead here our unworthiness; for the meaning is not that we should offer our prayers to God on the ground of our own worthiness, but only on the ground of the excellency and worthiness of the Lord Jesus Christ,[8] whose righteousness is become ours by faith.[9]

Therefore the apostle, to remove this foolish fear, or rather distrust, from us, rightly says that Jesus Christ in all things was made like unto his brethren, that he might become a merciful and faithful high priest, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted (Heb. 2:17,18). And further to encourage us to go to Him, he says: Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession.

For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need (Heb. 4:14,15).[10] The same apostle says: Having boldness to enter into the holy place by the blood of Jesus, let us draw near with a true heart in fulness of faith, etc (Heb. 10:19,22). Likewise: Christ hath his priesthood unchangeable; wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them (Heb. 7:24,25).[11]

What more can be required? since Christ Himself says: I am the way, and the truth, and the life: no one cometh unto the Father, but by me (Jn. 14:6). To what purpose should we, then, seek another advocate, since it has pleased God to give us His own Son as an Advocate? Let us not forsake Him to take another, or rather to seek after another, without ever being able to find him; for God well knew, when He gave Him to us, that we were sinners.

Therefore, according to the command of Christ, we call upon the heavenly Father through Jesus Christ our only Mediator,[12] as we are taught in the Lord’s Prayer;[13] being assured that whatever we ask of the Father in His Name will be granted us (Jn. 16:23).[14]

[1] 1 Tim. 2:5 [2] 1 Jn. 2:1 [3] Eph. 3:12 [4] Mt. 11:28; Jn. 15:13; Eph. 3:19; 1 Jn. 4:10 [5] Heb. 1:3; Heb. 8:1 [6] Mt. 3:17; Jn. 11:42; Eph. 1:6 [7] Acts 10:26; Acts 14:15. [8] Jer. 17:5,7; Acts 4:12 [9] 1 Cor. 1:30 [10] Jn. 10:9; Eph. 2:18; Heb. 9:24 [11] Rom. 8:34 [12] Heb. 13:15 [13] Mt. 6:9-13; Lk. 11:2-4 [14] Jn. 14:13

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