That no one is or can be godly under the Law terrifies consciences, but the consolation of the Gospel is the promise of Christ...

The New Testament keeps and urges this office of the Law, as St. Paul does when he says, "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" (Romans 1:18). Also, "the whole world may be accountable to God ... No human being will be justified in His sight" (Romans 3:19-20).  And, Christ says, the Holy Spirit will convict the world of sin.

This is God's thunderbolt.  By the Law He strikes down both obvious sinners and false saints.  He declares no one to be in the right, but drives them all together to terror and despair.  This is the hammer.  As Jeremiah says,  "Is not My word like ... a hammer that breaks the rock in pieces?" (23:29).  This is not active contrition or manufactured repentance.  It is passive contrition, true sorrow of heart, suffering, and the sensation of death.

This is what true repentance means.  Here a person needs to hear something like this, "You are all of no account, whether you are obvious sinners or saints (in your own opinions).  You have to become different from what you are now.  You have to act differently than you are now acting, whether you are as great, wise, powerful, and holy as you can be.  Here no one is godly."

But to this office of the Law, the New Testament immediately adds the consoling promise of grace through the Gospel.  This must be believed.  As Christ declares, "Repent and believe in the gospel" (Mark 1:15).  That is become different, act differently, and believe My promise.  John the Baptist (preceding Christ) is called a preacher of repentance, but this is for the forgiveness of sins.  That is, John was to accuse all and convict them of being sinners.  This is so they can know what they are before God and acknowledge that they are lost.  So they can be prepared for the Lord to receive grace and to expect and accept from Him the forgiveness of sins.  This is what Christ Himself says, "Repentance and forgiveness of sins should be proclaimed in [My] name to all nations" (Luke 24:47).
~BOC, SA, III, III, 1-6

To deny that faith justifies teaches nothing but the Law, setting aside both Christ and the Gospel...

... Just as it is necessary to keep this statement—Christ as Mediator—so it is necessary to defend that faith justifies.  For how will Christ be Mediator if we do not use Him as Mediator in justification, if we do not hold that we are counted righteous for His sake?  To believe is to trust in Christ's merits, that for His sake God certainly wishes to be reconciled with us.  Here is a similar point:  Just as we should defend that the promise of Christ is necessary apart from the Law, so also should we defend that faith justifies.  For the Law cannot be performed unless the Holy Spirit is received first.  It is, therefore, necessary to defend that the promise of Christ is necessary.  But this cannot be received except through faith.  Therefore those who deny that faith justifies teach nothing but the Law, both Christ and the Gospel being set aside.
~BOC, Apology, IV (II), 69-70

We receive justification by faith in Jesus Christ, through the Word of God and as a Work of the Holy Spirit...

Christ, in the last chapter of Luke, commands "that repentance and forgiveness of sins should be proclaimed in His name" (24:27).  The Gospel convicts all people that they are under sin, that they are subject to eternal wrath and death.  It offers, for Christ's sake, forgiveness of sin and justification, which is received through faith.  The preaching of repentance (which accuses us) terrifies consciences with true and grave terrors.  In these matters, hearts ought to receive consolation again.  This happens if they believe Christ's promise, that for His sake we have forgiveness of sins.  This faith, encouraging and consoling in these fears, receives forgiveness of sins, justifies, and gives life.  For this consolation is a new birth and spiritual life.  These things are plain and clear and can be understood by the pious.  They also have testimonies of the Church.  The adversaries cannot say how the Holy Spirit is given.  They imagine that the Sacraments give the Holy Spirit by the outward act (ex opere operato), without a good emotion in the one receiving them, as though, indeed, the gift of the Holy Spirit were a useless manner.

We speak of the kind of faith that is not an idle thought, but that liberates from death and produces a new life in hearts.  This is the work of the Holy Spirit.  This does not coexist with mortal sin.  As long as faith is present, it produces good fruits, as we will explain later.  About the conversion of the wicked, or about the way of regeneration, what can be said that is simpler or clearer?  Let the Scholastics, from so great a host of writers, produce a single commentary upon the Sentences that speaks about the way of regeneration.  When they speak of the habit of love, they imagine that people merit it through works.  They do not teach that it is received through the Word.  They teach just like the Anabaptists teach at this time.  But God cannot be interacted with, God cannot be grasped, except through the Word.  So justification happens through the Word, just as Paul says in Romans 1:16. "[The Gospel] is the power of God for salvation to everyone who believes."  Likewise, he says in 10:17, "Faith comes from hearing."  Proof can be derived even from this:  faith justifies because, if justification happens only through the Word, and the Word is understood only by faith, it follows that faith justifies.
~BOC, AP, IV (II), 61-68

Election is founded upon Christ's merit and God's gracious will...

The Holy Spirit dwells in the elect, who have become believers, as in His temple.  He is not idle in them, but moves God's children to obey God's commands.  Therefore, believers, too, should not be idle, much less resist the work of God's Spirit.  They should practice all Christian virtues, in all godliness, modesty, temperance, patience, and brotherly love; and they should give all diligence to make their calling and election sure.  They should do this so that the more they find the Spirit's power and strength within them, they may doubt their election less. For the Spirit bears witness to the elect that they are God's children.  Sometimes they fall into temptation so terribly that they imagine they can no longer perceive the power of God's indwelling Spirit, and so they say with David, "I had said in my alarm, 'I am cut off from Your sight'" (Psalm 31:22).  Yet they should, without regard to what they experience in themselves, again say with David the words immediately following (as is written in the same place), "But You heard the voice of my pleas for mercy when I cried to You for help."

Our election to eternal life is founded not on our godliness or virtue, but on Christ's merit alone and His Father's gracious will.  He cannot deny Himself, because His is unchangeable in will and essence.  Therefore, when His children depart from obedience and stubble, He has called them to repentance again through the Word, and the Holy Spirit wants by the Word to be effective in them for conversion.  When they turn to Him again in true repentance by a right faith, He will always show His old paternal heart to all who tremble at His Word and from their heart turn again to Him, as it is written:

If a man divorces his wife and she goes from him and becomes another man's wife, will he return to her?  Would not that land be greatly polluted?  You have played the whore with many lovers; [yet returned again to Me,] declares the Lord. (Jeremiah 3:1).
~BOC, FSD, XI 73-75

Election is a cause that gains, works, helps, and promotes our salvation and what belongs to it...

God's eternal election does not just foresee and foreknow the salvation of the elect.  From God's gracious will and pleasure in Christ Jesus, election is a cause that gains, works, helps, and promotes our salvation and what belongs to it.  Our salvation is so founded on it that "the gates of hell shall not prevail against it" (Matthew 16:18), as is written in John 10:28, "No one shall snatch [My sheep] out of My hand,"  And again, "as many as were appointed to eternal life believed" (Acts 13:48).
~BOC, FSD, XI, 8

Christ, in both natures, is with us in all our troubles...

When such majesty is denied to Christ according to His humanity, we regard it as a deadly error.  For by this the very great consolation mentioned above is taken from Christians, which they have in the promise about the presence and dwelling with them of their Head, King, and High Priest.  He has promised them that not only His mere divinity would be with them (which to us poor sinners is like a consuming fire on dry stubble).  But Christ promised that He—He, the man who has spoken with them, who has experienced all tribulations in His received human nature, and who can therefore have sympathy with us, as with men and His brethren—He will be with us in all our troubles also according to the nature by which He is our brother and we are flesh of His flesh.
~BOC, FSD, VIII, 87

The assurance and confirmation found in the Lord's Supper...

The divine and the human nature have this personal union with each other in the person of Christ and have the communion resulting from it (in deed and truth).  For this reason, there is attributed to Christ (according to the flesh) what His flesh, according to its nature and essence, cannot be by itself.  Apart from this union, His flesh cannot have these attributes:  His flesh is a truly live-giving food and His blood a truly life-giving drink.  The two hundred Fathers of the Council of Ephesus have testified that Christ's flesh is a life-giving flesh.  Therefore, this man only, and no man besides, either in heaven or on earth, can say with truth, "Where two or three are gathered in My name, there am I among them" (Matthew 18:20).  Also, "And behold, I am with you always, to the end of the age" (Matthew 28:20).

We do not understand these testimonies to mean that only Christ's divinity is present with us in the Christian Church and Congregation, and that such presence does not apply to Christ according to His humanity in no way whatever.  For in that way Peter, Paul, and all the saints in heaven—since divinity, which is everywhere present, dwells in them—would also be with us on earth.  However, the Holy Scriptures say this only about Christ, and no other man.  We hold that by these words the majesty of the man Christ is declared.  Christ as receive this majesty, according to His humanity, at the right hand of God's majesty and power.  So also, according to His receive human nature and with the same, He can be, and also is, present where He wants to be.  He is present especially in His Church and congregation on earth as Mediator, Head, King, and High Priest.  This presence is not a part, or only one half of Him.  Christ's entire person is present, to which both natures along, the divine and the human—not only according to His divinity, but also according to, and with, His received human nature.  He is our Brother, and we are flesh of His flesh and bone of His bone.  He has instituted His Holy Supper for the certain assurance and confirmation of this, so that He will be with us, and dwell, work, and be effective in us also according to that nature from which He has flesh and blood.
~BOC, FSD, VIII, 76-79

Christ fulfills His office in, according do, with, and through both natures...

In fulfilling Christ's office, the person does not act and work in, with, through, or according to only one nature.  It works in, according to, with, and through both natures.  As the Council of Chalcedon expresses it, one nature works in communion with the other what is a property of each.  Therefore, Christ is our Mediator, Redeemer, King, High Priest, Head, Shepherd, and so on, not according to one nature only (whether it be the divine or the human), but according to both natures.
~BOC, FSD, VIII, 46-47

Christ as our sole Mediator, Atoning Sacrifice, High Priest, and Intercessor...

Our churches teach that the history of saints may be set before us so that we may follow the example for their faith and good words, according to our calling.  For example, the emperor may follow the example of David in making war to drive away the Turk from his country.  For both are kings.  But the Scriptures do not teach that we are to call on the saints to to ask the saints for help.  Scripture sets before us the one Christ as the Mediator, Atoning Sacrifice, High Priest, and Intercessor.  He is to be prayed to. He has promised that He will hear our prayer.  This is the worship that He approves above all other worship, that He be called upon in all afflictions.  "If anyone does sin, we have an advocate with the Father" (I John 2:1).
~BOC, AC, XXI, 1-4

The dual nature of Christ is such a grand, intimate, indescribable communion that the angels are astonished by and delighted in it...

The human nature, after the resurrection from the dead, is exalted above all creatures in heaven and on earth.  This is nothing other than that He entirely laid aside the form of a servant.  He did not lay aside His human nature, but retains it to eternity.  He has the full possession and use of the divine majesty according to His received human nature.  However, He had His majesty immediately at His conception, even in His mother's womb.  As the apostle testified, He laid it aside.  As Dr. Luther explains, He kept it concealed in the state of His humiliation and did not always use it, but only when He wanted to use it.

Now He has ascended to heaven, not merely as any other saint, but as the apostle testifies, above all heavens.  He also truly fills all things, being present everywhere, not only as God, but also as man.  He rules from sea to sea and to the ends of the earth, as the prophets predict and the apostles testify.  He did this everywhere with them and confirmed their word with signs.  This did not happen in an earthly way. As Dr. Luther explains, this happened according to the way things are done at God's right hand.  "God's right hand" is no set place in heaven, as the Sacramentarians assert without any ground in the Holy Scriptures.  It is nothing other than God's almighty power, which fills heaven and earth  Christ is installed according to His humanity (in deed and truth), without confusing or equalizing the two natures in their essence and essential properties.  By this communicated divine power, according to the words of His testament, He can be and is truly present with His body and blood in the Holy Supper.  He has pointed this out for us by His Word.  This is possible for no other man, because no man is united with the divine nature the way Jesus, the Son of Mary, is.  No man is installed in such divine almighty majesty and power through and in the personal union of the two natures in Christ.  For in Him the divine and the human nature are personally united with each other.  So in Christ "the whole fullness of deity dwells bodily" (Colossians 2:9).  In this personal union the two natures have such a grand, intimate, indescribable communion that even the angels are astonished by it.  As St. Peter testifies, they have their delight and joy in looking into it.
~BOC, FSD, VIII, 26-30

To Christ everything is possible and everything is known...

We believe, teach, and confess that the Son of Man really is exalted.  He is (in deed and truth) exalted according to His human nature to the right hand of God's almighty majesty and power.  For He was received into God when He was conceived of the Holy Spirit in His mother's womb, and His human nature was personally united with the Son of the Highest.

Christ always had this majesty according to the personal union.  Yet He abstained from using it in the state of His humiliation, and because of this He truly increased in all wisdom and favor with God and man.  Therefore, He did not always use the majesty, but only when it pleased Him.  Then, after His resurrection, He entirely laid aside the form of a servant, but not the human nature, and was established in the full use, manifestation, and declaration of the divine majesty.  In this way He entered into His glory.  So now not just as God, but also as man He knows all things and can do all things.  He is present with all creatures, and has under His feet and in His hands everything that is in heaven and on earth and under the earth, as He Himself testifies, in Matthew 28:18, "All authority in heaven and on earth has been given to Me."  And St. Paul says in Ephesians 4:10, "He ... ascended far above all the heavens, that He might fill all things." Because He is present, He can exercise His power everywhere.  To Him everything is possible and everything is known.
~BOC, FSD, VIII, 15-16

Christ's divine and received human natures are and exist at the same time...

We believe, teach, and confess that now, since the incarnation, each nature in Christ does not exist by itself so that each is, or makes up, a separate person.  These two natures are so united that they make up one single person, in which the divine and the received human nature are and exists at the same time.  So now, since the incarnation, there belongs to the entire person of Christ personally not only His divine nature, but also His received human nature.  So without His divinity, and also without HIs humanity, the person of Christ or the incarnate Son of God is not complete.  We mean the Son of God who has received flesh and become man.  Therefore, Christ is not two distinct persons, but one single person, even though two distinct natures are found in Him, unconfused in their natural essence and properties.
~BOC, FSD, VIII, 11

The entire obedience of Christ's entire person is credited to us for righteousness...

Even if Christ had been conceived and born without sin by the Holy Spirit and had fulfilled all righteousness in His human nature alone, and yet had not been true and eternal God, this obedience and suffering of His human nature could not be credited to us for righteousness.  Also, if God's Son had not become man, the divine nature alone could not be our righteousness.  Therefore, we believe, teach, and confess that the entire obedience of Christ's entire person (which He has offered to the Father for us, even to His most humiliating death on the cross) is credited to us for righteousness.  For the human nature alone, without the divine, could not by obedience or suffering make satisfaction to eternal, almighty God for the sins of all the world.  However, the divinity alone, without the humanity, could not mediate between God and us.
~BOC, FSD, III, 56

Forgiveness comes through grace, without any work, merit, or worthiness of ours preceding, present, or following...

We believe, teach, and confess what our righteousness before God is this:  God forgives our sins out of pure grace, without any work, merit, or worthiness of ours preceding, present, or following.  He presents and credits to us the righteousness of Christ's obedience.  Because of this righteousness, we are received into grace by God and regarded as righteous.

We believe, teach, and confess that faith alone is the means and instrument through which we lay hold of Christ.  So in Christ we lay hold of that righteousness that benefits us before God, for whose sake this faith is credited to us for righteousness.

We believe, teach and confess that this faith is not a bare knowledge of Christ' history, but it is God's gift.  By this gift we come to the right knowledge of Christ as our Redeemer in the Word of the Gospel. And we trust in Him that for the sake of His obedience alone we have--by grace--the forgiveness of sins and are regarded as holy and righteous before God the Father and are eternally saved.
~BOC, FE, III, 4-6

We must always run back to the promise...

Paul knows that through faith he is counted righteous for Christ's sake, according to the passage "Blessed is the one whose transgression is forgiven" (Psalm 32:1).  But this forgiveness is always received through faith.  Likewise, the credit for the righteousness of the Gospel comes from the promise.  Therefore, it is always received through faith.  It must always be regarded as certain that we are counted righteous through faith for Christ's sake.  If the regenerate afterward think that they will be accepted because of the the fulfilling of the Law, when would a conscience be certain that it pleased God?  We never satisfy the Law!  So we must always run back to the promise.  Our infirmity must be recognized in this manner.
~BOC, AP, V (III), 42-44

None is righteous, not one as all are lost apart from Christ...

Now some did not believe themselves guilty of actual sins in thought, word, and deeds.  I, and people like me in monasteries and religious communities, wanted to be monks and priests.  We fought against evil thought by doing such things as fasting, staying awake, praying, saying Mass, wearing coarse garments, and sleeping on hard beds.  In total sincerity and with great effort, we wanted to be holy.  Yet the heredity, inborn evil sometimes came out in sleep, as happens (St. Augustine and St. Jerome, among others, also confess this).  Still, each one held the other in high esteem.  According to our teaching, some monks were regarded as holy, without sin, and full of good works.  Also, since we had more good works that we needed to get to heaven, we could communicate and sell our good works to others.  This is actually true.  Seals, letters, and examples are at hand to prove that this happened.

These holy ones did not need repentance.  What would they repent of, since they had not indulged their wicked thoughts?  What would they confess about words they never said?  What should they render satisfaction for, since they were so guiltless that they could even sell their extra righteousness to poor sinners?  In the time of Christ, the Pharisees and scribes were these kinds of saints.

But here comes the fiery anger of St John, the true preacher of repentance.  With one bolt of lightning, he hurls together both those selling and those buying works.  He says:"Repent!" (Matthew 3:2).

John says, "Repent, both of you. You also penitents and false saints, both of you need the forgiveness of sins.  Neither of you know what sin really is.  Much less your duty to repent of it and shun it.  For no one of you is good.  You are full of unbelief, stupidity, and ignorance of God and God's will.  But He is present here, of whose "fullness we have all received, grace upon grace" (John 1:16).  Without Him, no one can be righteous before God.  Therefore, if you want to repent, repent rightly.  Your works of penance will accomplish nothing.  As for you hypocrites, who do not need repentance, you serpents' brood, who has assured you that you will escape the wrath to come and other judgments?" (Matthew 3:7; Luke 3:7).

In the same way Paul also preaches, "None is righteous, no, not one; no one understands; no one seeks for God.  All have turned aside; together they have become worthless; no one does good, not even one" (Romans 3:10-12).  And God now "commands all people everywhere to repent" (Acts 17:30).  "All people," He says. No one is an exception who is a human being.  This repentance teaches us to discern sin:  We are completely lost; there is nothing good in us from head to foot; and we must become absolutely new and different people.
~BOC, SA, III, III, 28-35

Faith means not merely knowledge of, but also belief in the purpose of history...

Faith means not only a knowledge of the history, but the kind of faith that believes in the promise.  Paul plainly testifies about this when he says in Romans 4:16, "That is why it depends on faith, in order that the promise may rest on grace and be guaranteed."  He judges that the promise cannot be received unless it come through faith. Therefore, he puts them together as things that belong to one another.  He connects the promise and faith.  It will be easy to decide what faith is if we consider the Creed, where this article certainly stands: the forgiveness of sins.  It is not enough to believe that Christ was born, suffered, was raised again, unless we add also this article, which is the purpose of the history: the forgiveness of sins. I mean that because of Christ, and not become of our merits, forgiveness of sins is given to us. For what need was there that Christ was given for our sins if our merits can make satisfaction for our sins?
~BOC, AP, IV (II), 50-52

Preaching and faith are our daily sacrifice...

They also cite the daily sacrifice.  Just as there was a daily sacrifice in the Law,  so the Mass should be a daily sacrifice of the New Testament.  The adversaries have made out well if we allow ourselves to be overcome by allegories.  Clearly allegories do not produce firm proof.  We readily allow the Mass to be understood as a daily sacrifice, as long as that includes the entire Mass:  the ceremony with the preaching of the Gospel, faith, invocation, and thanksgiving.  Joined together, these are a daily sacrifice of the New Testament because the ceremony of the Mass, or the Lord's Supper, was set up because of these things.  The Mass is not to be separated from them.  So Paul says, "For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes" (I Corinthians 11:26).  But it cannot be shown from this Levitical type that a ceremony justifying by the outward work (ex opere operato) is necessary, or should be applied on behalf of others, that it may merit the forgiveness of sins for them.

The type represents appropriately not only the ceremony, but also the preaching of the Gospel.  In Numbers 28:4-8, three parts of that daily sacrifice are represented:  the burning of the lamb, the drink offering, and the offering of wheat flour.  The Law had pictures or shadows of future things.  So Christ and the entire worship of the New Testament are shown in this picture.  The burning of the lamb illustrates Christ's death.  The drink offering illustrates that everywhere in the entire world, by the preaching of the Gospel, believers are sprinkled with the blood of that Lamb, that is, sanctified.  Peter says, "In the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with His blood" (I Peter 1:2).  The offering of wheat flour means faith, prayer, and thanksgiving in hearts.  Therefore, in the Old Testament, the shadow is discerned.  In the New, the thing illustrated should be sought, and not another type, as sufficient for a sacrifice.

Although a ceremony is a memorial of Christ's death, it alone is not the daily sacrifice.  The memory itself is the daily sacrifice, that is, preaching and faith.  Faith truly believes that, by Christ's death, God has been reconciled.  A drink offering is required, that is, the effect of preaching, in order that, being sprinkled by the Gospel with the blood of Christ, we may be sanctified, as those put to death and made alive.  Offerings are also required, that is, thanksgiving, confession, and troubles.
~BOC, AP, XXIV (XII), 35-38

Human wisdom gazes at the Law and seeks justification in it rather than the foolishness of Christ crucified for us...

The adversaries base justification on love because they everywhere teach and require the righteousness of the Law.  We cannot deny that love is the Law's highest work.  Human wisdom gazes at the Law and seeks justification in it.  So the scholastic doctors, great and talented men, proclaim love as the Law's highest work and base justification on this work.  Deceived by human wisdom, they did not look upon the uncovered, but upon the veiled face of Moses, just like the Pharisees, philosophers, and followers of Muhammad.  But we preach the foolishness of the Gospel, in which another righteousness is revealed: for Christ's sake as the Atonement, we are counted righteous when we believe that God has been reconciled to us for Christ's sake.  Neither are we ignorant about how far distant this teaching is from the judgement of reason and the Law.  Nor are we ignorant that the Law's teaching about love makes a much greater show.  For it is wisdom.  But we are not ashamed of the Gospel's foolishness.  We defend this truth for the sake of Christ's glory and ask Christ, by His Holy Spirit, to help up so that we may be able to make this clear and obvious.
~BOC, AP, V (III), 108-109

Christ makes Himself present in the Lord's Supper not by our faith, but by His almighty power...

It is not our faith that makes the Sacrament, but only the true Word and institution of our almighty God and Savior, Jesus Christ.  His Word always is and remains effective in the Christian Church.  It is not invalidated or rendered ineffective by the worthiness or unworthiness of the minister, nor by the unbelief of the one who receives it.  This is just like the Gospel.  Even though godless hearers do not believe it, the Gospel is and remains nonetheless the true Gospel, only it does not work for salvation in the unbelieving.  So whether those who receive the Sacrament believe or do not believe, Christ remains nonetheless true in His words when He says, "Take, eat; this is My body."  He makes Himself present not by our faith, but by His almighty power.
~BOC, FSD, VII, 89