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 reject the promise that sins are freely forgiven for Christ's sake is to abolish the Gospel...

In order for the subject to be made quite clear, we have shown well enough so far, both from testimonies of Scripture and arguments derived from Scripture, that we receive forgiveness of sins for Christ's sake through faith alone.  We have shown that through faith alone we are justified, that is, unrighteous people are made righteous, or regenerated.  How necessary the knowledge of this faith is can be easily judged.  Because Christ's office is recognized in this alone, we receive Christ's benefits by this alone.  Only this teaching brings sure and firm consolation to pious minds.  In the Church there must be teaching by which the pious may receive the sure hope of salvation.  For the adversaries give people bad advice when they tell them to doubt whether they receive forgiveness of sins.  How will such persons sustain themselves in death who have heard nothing of this faith and think that they ought to doubt whether they receive forgiveness of sins?  Besides, it is necessary that the Gospel be kept in Christ's Church, namely, the promise that sins are freely forgiven for Christ's sake.  Those who teach nothing of this faith we speak about, completely abolish the Gospel.  But the Scholastics mention not even a word about this faith. Our adversaries follow them and reject this faith.  Nor do they see that by rejecting this faith they abolish the entire promise about the free forgiveness of sins and the righteousness of Christ.
~BOC, AP, IV (II), 117-121.

Faith is a work of the Holy Spirit, by which we are freed from death and terrified minds are encouraged and brought to life...

Truly it is amazing that the adversaries are in no way moved by so many passages of Scripture, which clearly credit justification to faith.  Indeed, Scripture denies this ability to works.  Do they think that the same point is repeated so often for no purpose?  Do they think that these words fell thoughtlessly from the Holy Spirit?  But they have also come up with sophisticated tricks by which they escape these passages.  They say that these passages of Scripture (that speak of faith) ought to be received as referring to faith that has been formed (fides formata).  This means they do not credit justification to faith in any way, but only to love, because they dream that faith can coexist with mortal sin.  Where does this go?  They again abolish the promise and return to the Law.  If faith receives forgiveness of sins because of love, forgiveness of sins will always be uncertain, because we never love as much as we ought to.  Indeed, we do not love unless our hearts are firmly convinced that forgiveness of sins has been granted to us.  So the adversaries, in forgiveness of sins and justification, require confidence in one's love.  In this way, they completely abolish the Gospel about the free forgiveness of sins; although, at the same time, they do not offer this love or understand it, unless they believe that forgiveness of sins is freely received.

We also say that love ought to follow faith, as Paul says in Galatians 5:6: "For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love."

Yet, we must not think that by confidence in this love, or because of this love, we receive forgiveness of sins and reconciliation, just as we do not receive forgiveness of sins because of the works that follow.  But forgiveness of sins is received by faith alone.  Indeed, this is properly called faith because the promise cannot be received except by faith.  Faith, properly called, is what believes this promise.  Scripture speaks of this faith.  Because faith receives forgiveness of sins and reconciles us to God, we are (like Abraham) counted as righteous for Christ's sake before we love and before we do the works of the Law, although love necessarily follows.

Nor, indeed, is this faith an idle knowledge, neither can it coexist with mortal sin.  It is a work of the Holy Spirit, by which we are freed from death and terrified minds are encouraged and brought to life.  Because this faith alone receives forgiveness of sins, makes us acceptable to God, and brings the Holy Spirit, it could be more correctly called "grace making one pleasing to God" (gratia gratum faciens).  It could not be called an effect following faith (i.e., love).
~BOC, AP, IV (II), 107-116

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

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

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

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

Even the Prophets and the Psalms teach free mercy and forgiveness of sins by faith...

Throughout the Prophets and the Psalms this worship (this latreia) is highly praised, even though the Law does not teach the free forgiveness of sins.  The Old Testament Fathers knew the promise about Christ, that God for Christ's sake wanted to forgive sins.  They understood that Christ would be the price for our sins.  They knew that our works are not a price for so great a matter.  So they received free mercy and forgiveness of sins by faith, just as the saints in the New Testament.  To this point belong those frequent repetitions about free mercy and forgiveness of sins by faith that appear in the Psalms and the Prophets.  For example, Psalm 130:3 says, "If You, O LORD, should mark iniquities, O Lord, who could stand?"  Here David confesses his sins and does not list his merits.  He adds, "But with You there is forgiveness" (v.4). Here he comforts himself by his trust in God's mercy, and he refers to the promise, "I wait for the LORD, my soul waits, and in His word I hope" (v. 5).  This means, "Because You have promised the forgiveness of sins, I am sustained by Your promise."  Therefore, the Fathers also were justified, not by the Law, but by the promise and faith.  It is amazing that the adversaries diminish faith to such a degree, even though they see that it is everywhere praised as a great service.  For example, Psalm 50:15 says, "Call upon Me in the day of troubles; I will deliver you."  God wants Himself to be known.  He wants Himself to be worshipped, so that we receive benefits from Him and receive them because of His mercy, not because of our merits.  This is the richest consolation in all afflictions.  The adversaries band such consolation when they diminish and disparage faith and teach only that by means of works and merits people interact with God.
~BOC, AP, IV (II), 57-60

Not every thing that belongs in conversion also belongs in the article of justification...

If the article of justification is to remain pure, the greatest attention must be given with special diligence.  Otherwise, what comes before faith, and what follows after it, will be mixed together or inserted into the article of justification as necessary and belonging to it.  For it is not one and the same thing to talk about conversion and to talk about justification.

Not every thing that belongs in conversion also belongs in the article of justification.  Only God's grace, Christ's merit, and faith belong and are necessary to the article of justification.  Faith receives these blessings in the promise of the Gospel, by which Christ's righteousness is credited to us.  From this we receive and have forgiveness of sins, reconciliation with God, sonship, and are made heirs of eternal life.
~BOC, FSD, III, 24-25

The Holy Spirit brings to us the treasures of forgiveness, sonship, and inheritance of eternal life...

We unanimously believe, teach, and confess the following about the righteousness of faith before God, in accordance with the comprehensive summary of our faith and confession presented above.  A poor sinful person is justified before God, that is, absolved and declared free and exempt from all his sins and from the sentence of well-deserved condemnation, and is adopted into sonship and inheritance of eternal life, without any preceding, present, or subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Jesus Christ alone. His obedience is credited to us for righteousness.

These treasures are brought to us by the Holy Spirit in the promise of the Holy Gospel.  Faith alone is the only means through which we lay hold on, accept, apply, and take them for ourselves.  This faith is God's gift, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel and trust in Him.  We trust that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteousness by God the Father, and are eternally saved.
~BOC, FSD, III, 9-11

Christ connects the promise of the forgiveness of sins to good works...

Christ often connects the promise of the forgiveness of sins to good works, yet not because He means that good works are an atoning sacrifice (for they follow reconciliation).  Christ makes this connection for two reasons.  One is because good fruit must necessarily follow.  He reminds us that if good fruit does not follow, the repentance is hypocritical and fake.  The other reason is that we have need of outward signs of so great a promise.  A conscience full of fear has need of much consolation. Baptism and the Lord's Supper are signs that continually remind, cheer, and encourage despairing minds to believe more firmly that their sins are forgiven.  So the same promise is written and portrayed in good works, in order that these works may remind us to believe more firmly. Those who produce no good works do not encourage themselves to believe, but despise these promises. On the other hand, the godly embrace them and rejoice that they have the signs and testimonies of so great a promise.  So they exercise themselves in these signs and testimonies.  Therefore, just as the Lord's Supper does not justify us by the outward act (ex opere operato) without faith, so alms do not justify us by the outward acts (ex opere operato) without faith.
~BOC, AP, V (III), 155-156

Works can never make a conscience peaceful...

The promise should always be in sight.  Because of His promise.  God wishes to be gracious and to justify for Christ's sake, not because of the Law or our works.  In this promise timid consciences should seek reconciliation and justification.  By this promise they should sustain themselves and be confident that they have a gracious God for Christ's sake, because of His promise. So works can never make a conscience peaceful.  Only the promise can.
~BOC, AP, V (III), 59

Everything in the Christian Church is ordered toward this goal...

We further believe that in this Christian Church, we have forgiveness of sin, which is wrought through the holy Sacraments and Absolution and through all kinds of comforting promises from the entire Gospel.  Therefore, whatever ought to be preached about the Sacraments belongs here.  In short, the whole Gospel and all the offices of Christianity belong here, which also must be preached and taught without ceasing.  God's grace is secured through Christ, and sanctification is wrought by the Holy Spirit through God's Word in the unity of the Christian Church.  Yet because of our flesh, which we bear about with us, we are never without sin.

Everything, therefore, in the Christian Church is ordered toward this goal: we shall daily receive in the Church the forgiveness of sin through the Word and the signs, to comfort and encourage our consciences as long as we live here.  So even though we have sins, the grace of the Holy Spirit does not allow them to harm us, for we are in the Christian Church, where there is nothing but continuous, uninterrupted forgiveness of sins.  This is because God forgives us and because we forgive, bear with, and help one another.
~BOC, LC, II, 54-55

We receive the mercy promised in Him by faith...

It is certain that sins are forgiven for the sake of Christ as our Atoning Sacrifice, "whom God put forward as a propitiation" (Romans 3:25).  Furthermore, Paul adds, "by faith." Therefore, this atonement benefits us in this way: We receive the mercy promised in Him by faith and set it against God's wrath and judgement.
~BOC, AP, IV (II), 82

Not merely a knowledge of history...

But the faith that justifies is not merely a knowledge of history.  It is to believe in God's promise.  In this promise, for Christ's sake, forgiveness of sins and justification are freely offered.  And so that no one may suppose that this is mere knowledge, we will add further: it is to want and to receive the offered promise of forgiveness of sins and of justification.
~BOC, AP, AP, IV (II), 48

How God works with us, calls us, and confirms the Gospel to every believer...

For we are daily reminded and encouraged that we are to learn and conclude that His will toward us is only from God's Word, through which He works with us and calls us. We should believe and not doubt what it affirms to us and promises. For this reason Christ causes the promise of the Gospel not only to be offered in general, but He also seals it through the Sacraments. He attaches them like seals of the promise, and by them He confirms the Gospel to every believer in particular.
~BOC, FSD, XI, 36-37

The Sacraments are signs and testimonies of God's will toward us...

Our church teaches that the Sacraments were ordained, not only to be marks of profession among men, but even more, to be signs and testimonies of God's will toward us. They were instituted to awaken and confirm faith in those who use them. Therefore, we must use the Sacraments in such a way that faith, which believes the promises offered and set forth through the Sacraments is increased.
~BOC, AC, XIII, 1-2

God cannot lie or deceive...

David, on the other hand, was a despised man, hunted down and chased, so that he did not feel his life was secure anywhere.  Yet, he had to survive, in spite of Saul, and become king.  For these words of the promise had to abide and come true, since God cannot lie or deceive.  Just let not the devil and the world deceive you with their show, which indeed remains for a time, but finally is nothing.
~BOC, LC, I, 46

We can be certain that God forgives...

In the first place, it is certain that we do not receive forgiveness of sins through our love or for the sake of our love, but only for Christ's sake, for faith. Faith alone looks upon the promise. It knows that because of the promise, it is absolutely certain that God forgives, because Christ has not died in vain.
~BOC, AP, III, 26-27