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

God draws the elect through His Word and Sacraments...

Furthermore, the declaration in John 6:44 is right and true, "No one can come to Me unless the Father who send Me draws him."  However, the Father will not do this without means, but has ordained His Word and Sacraments for this purpose as ordinary means and instruments.  It is not the will of the Father or of the Son that a person should not hear or should despite the preaching of His Word and with for the drawing of the Father without the Word and sacraments.  For the Father draws indeed by the power of His Holy Spirit.  However, He works according to His usual way.  He works by the hearing of His holy, divine Word, as with a net, by which the elect are plucked from the devil's jaws.  Every poor sinner should therefore attend to the Word, hear it attentively, and not doubt the Father's drawing.  For the Holy Spirit will be with His world in His power, and will work by it.  That is the Father's drawing.
~FSD, XI, 76-77

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

The outward act of the Lord's Supper does not give grace...

We showed in our Confession our belief that the Lord's Supper does not give grace by the outward act (ex opera operato) and that, when applied on behalf of others, alive or dead, it does not merit for them the forgiveness of sins, guilt, or punishment by the outward act.  This position is supported by a clear and firm proof.  It is impossible to receive the forgiveness of our sins because of our own work by the outward act.  The terrors of sin and death must be overcome through faith when we comfort our hearts with the knowledge of Christ and believe that for His sake we are forgiven and that His merits and righteousness are granted to us, "since we have been justified by faith, we have peace" (Romans 5:1). These things are so sure and so firm that they can stand against the gates of hell.
~BOC, AP, XXIV (XII)11-12

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

Absolution, a Sacrament of repentance...

Furthermore, the Power of the Keys administers and presents the Gospel through Absolution, which is the true voice of the Gospel.  We also include Absolution when we speak of faith, because "faith comes from hearing," as Paul says in Romans 10:17.  When the Gospel is heard and the Absolution is heard, the conscience is encouraged and receives comfort.  Because God truly brings a person to life through the Word, the Keys truly forgive sins before God.  According to Luke 10:16, "The one who hears you hears Me."  Therefore, the voice of the one absolving must be believed no differently than we would believe a voice from heaven.  Absolution can properly be called a Sacrament of repentance, as even the more learned scholastic theologians say.  Meanwhile, in temptations this faith is nourished in a variety of ways: through the declaration of the Gospel and the use of the Sacraments.  For these are signs of the New Testament, that is, signs of the forgiveness of sins.  They offer the forgiveness of sins as the words of the Lord's Supper clearly testify, "This is My body, which is given for you.  This is the cup of the New Testament," and so on.  So faith is conceived and strengthened through Absolution, through the hearing of the Gospel, through the use of the Sacraments, so that it may not give in to the terrors of sin and death while it struggles.  This method of repentance is plain and clear.  It increases the worth of the Power of the Keys and of the Sacraments. It illumines Christ's benefit and teaches us to make use of Christ as Mediator and the Atoning Sacrifice.

~BOC, AP, XII (V), 39-43

The Lord's Supper cures and brings life to both body and soul...

Here [the Lord's Supper] He offers to us the entire treasure that He has brought for us from heaven.  With the greatest kindness He invites us to receive it also in other places, like when He says in St. Matthew 11:38, "Come to Me, all who labor and are heavy laden, and I will give you rest."  It is surely a sin and a shame that He so cordially and faithfully summons and encourages us to receive our highest and greatest good, yet we act so distantly toward it.  We permit so long a time to pass without partaking of the Sacrament that we grow quiet cold and hardened, so that we have no longing or love for it.  We must never think of the Sacrament as something harmful from which we had better flee, but as a pure, wholesome, comforting remedy that grants salvation and comfort.  It will cure you and give you life both in soul and body.  For where the soul has recovered, the body is also relieved.
~BOC, LC, V, 66-68

The Lord's Supper is the food of souls...

On this account it is indeed called a food of souls, which nourishes and strengthens the new man.  For by Baptism we are first born anew.  But, as we have said before, there still remains the old vicious nature of flesh and blood in mankind.  There are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and sometimes we also stumble.

Therefore, the Sacrament is given as a daily pasture and sustenance, that faith may refresh and strengthen itself so that it will not fall back in such a battle, but become ever stronger and stronger. The new life must be guided so that it continually increases and progresses.  But it must suffer much opposition.  For the devil is such a furious enemy.  When he sees that we oppose him and attack the old man, and that he cannot topple us over by force, he prowls and moves about on all sides.  He tries every trick and does not stop until he finally wears us out, so that we either renounce our faith or throw up our hands and put up our feet, becoming indifferent or impatient.  Now to this purpose the comfort of the Sacrament is given when the heart feels that the burden is becoming too heavy, so that it may gain here new power and refreshment.
~BOC, LC, V, 24-27

The Sacrament is not founded upon people's holiness, but upon God's Word...

For the Sacrament is not founded upon people's holiness, but upon God's Word.  Just as no saint on earth, indeed, no angel in heaven, can make bread and wine be Christ's body and blood, so also no one can change or alter it, even though it is misused.  The Word by which it became a Sacrament and was instituted does not become false because of the person or his unbelief.  For Christ does not say, "If you believe or are worthy, you receive My body and blood." No, He says, "Take, eat and drink; this is My body and blood." Likewise, He says, "Do this" (i.e., what I now do, institute, give, and ask you, take).  That is like saying, "No matter whether you are worthy or unworthy, you have here His body and blood by virtue of these words that are added to the bread and wind."  Note and remember this well.  For upon these words rest all our foundation, protection, and defense against all errors and deception that have ever come or may yet come.
~BOC, LC, V, 16-19

The Word makes the Sacrament...

It is the Word, I say, that makes and sets this Sacrament apart.  So it is not mere bread and wine, but is, and is called, Christ's body and blood.  For it is said, "When the Word is joined to the element or natural substance, it becomes as Sacrament."  This saying of St. Augustine is so properly and so well put that he has scarcely said anything better.  The Word must make a Sacrament out of the element, or else it remains a mere element.  Now it is not the word or ordinance of a prince or emperor.  But it is the Word of the grand Majesty, at whose feet all creatures should fall and affirm it as He says, and accept it with all reverence, fear, and humility.
~BOC, LC, V, 10-11

A truly Christian life is nothing other than a daily Baptism...

Lastly, we must also know what Baptism signifies and why God has ordained just this outward sign and ceremony for the Sacrament by which we are first received into the Christian Church.  The act or ceremony is this: we are sunk under the water, which passes over us, and afterward are drawn out again.  These two parts, (a) to be sunk under the water and (b) drawn out again, signify Baptism's power and work.  It is nothing other than putting to death the old Adam and affecting the new man's resurrection after that.  Both of these things must take place in us all our lives.  So, a truly Christian life is nothing other than a daily Baptism, once begun and ever to be continued.  For this must be done without ceasing, that we always keep purging away whatever belongs to the old Adam.  Then what belongs to the new man may come forth.

~BOC, LC, IV, 64-65

Baptism, as with the entire Gospel, is an outward, verbal preaching...

Now these "new spirits" are so crazy that they separate faith and the object to which faith clings and is bound, even if it is something outward.  Yes, it shall and must be something outward, so that it may be grasped by our senses and understood, and by them be brought into the heart.  For indeed, the entire Gospel is an outward, verbal preaching.  In short, what God does and works in us He intends to work through such outward ordinances.  Therefore, wherever He speaks--indeed, no matter what direction or by whatever means He speaks--faith must look there.  It must hold to that object.  Now here we have the words "Whoever believes and is baptized will be saved" (Mark 16:16).  What else can these words refer to but Baptism, that is, to the water included in God's ordinance?  Therefore, it makes sense that whoever rejects Baptism rejects God's Word, faith, and Christ, who directs us to Baptism and binds us to Baptism.
~BOC, LC, IV, 30-31

Baptism gives faith the outward thing upon which it stands and rests...

Our would-be "wise spirits" assert that faith alone saves, and that works and outward things do nothing.  We answer, "It is true, indeed, that nothing in us is of any use but faith, as we shall hear still further."  But these blind guides are unwilling to see this:  faith must have something that it believes, that is, of which it takes hold and upon which it stands and rests.  So faith clings to the water and believes in Baptism, there is pure salvation and life.  This is not through the water (as we have stated well enough), but through the fact that it is embodied in God's Word and institution, and that God's name abides in it.  Now, if I believe this, what else is it than believing in God as the One who has given and planted His Word into this ordinance and offers to us this outward thing by which we may gain such a treasure?
~BOC, LC, IV, 28-29

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

Christ is the surest "interpreter" of His words of institution...

Surely there is no interpreter of Jesus Christ's words as faith and sure as the Lord Christ Himself.  He understand best His words and His heart and opinion.  He is the wisest and most knowledgeable for explaining them.  He does not use allegory to make His last will and testament and His ever-abiding covenant and union.  He does not use allegory elsewhere in presenting and confirming all articles of faith, and in the institution of all other signs of the covenant and of grace or Sacraments (e.g., circumcision, the various offerings in the Old Testament, and Holy Baptism). He does not use allegorical words, but entirely proper, simple, believable, and clear words.  In order that no misunderstanding can take place, He explain them more clearly with the words, "Given for you," "shed for you."  He also lets His disciples rest in the simple, proper sense, and commands them that they should teach all nations to keep what He had commanded them, the apostles.
~FSD, VII, 50-51

Distinct, unchanged natures in Christ and in the Sacrament...

In addition to Christ's and St. Paul's expressions (the bread in the Supper is the body of Christ or the communion of the body of Christ), the following forms are also used:  under the bread, with the bread, in the bread.  With these words, the papistic transubstantiation may be rejected and the sacramental union of the bread's unchanged essence and Christ's body may be shown.  In the same way, the expression "the Word became flesh" (John 1:14) is repeated and explained by the equivalent expressions, "The Word...dwelt among us" (John 1:14); likewise, "in Him the whole fullness of the deity dwells bodily" (Colossians 2:9); likewise, "God was with Him" (Acts 10:38); likewise, "in Christ God was" (2 Corinthians 5:19), and the like.  These show that the divine natures, unchanged, are personally united.  Many eminent ancient teachers, such as Justin, Cyprian, Augustine, Leo, Gelasius, Chrysostom, and others, use this comparison about the words of Christ's testament, "This is My body."  Just as in Christ two distinct, unchanged natures are inseparably united--the natural bread and Christ's true natural body--are present together here on earth in the appointed administration of the Sacrament.
~BOC, FSD, VII, 35-37

The Sacraments and Word are effective because of Christ's institution and command...

Strictly speaking, the Church is the congregation of saints and true believers.  However, because many hypocrites and evil persons are mingled within them in this life, it is lawful to use the Sacraments administered by evil men, according to the saying of Christ, "The scribes and the Pharisees sit on Moses' seat" (Matthew 23:2). Both the Sacraments and Word are effective because of Christ's institution and command, even if they are administered by evil men.
~BOC, AC, VIII, 1-2

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

Christ's obedience is credited to us for righteousness...

Therefore, the righteousness that is credited to faith or to the believer out of pure Grace is Christ's obedience, suffering, and resurrection, since He has made satisfaction for us to the Law and paid for our sins.  Christ is not man alone, but God and man in one undivided person,  Therefore, He was hardly subject to the Law (because He was Lord of the Law), just as He didn't have to suffer and die for His own sake.  For this reason, then, His obedience (nor only in His suffering and dying, but also because He was voluntarily made under the Law in our place and fulfilled the Law by this obedience) is credited to us for righteousness. So, because of this complete obedience, which He rendered to His heavenly Father for us by doing and suffering and in living and dying, God forgives our sins.  He regards us as godly and righteous, and He eternally saves us.  This righteousness is brought to us by the Holy Spirit through the Gospel and in the Sacraments. It is applied, taken, and received through faith.  Therefore, believers have reconciliation with God, forgiveness of sins, God's grace, sonship, and are heirs of eternal life.
~BOC, FSD, III, 14-16

When weak and heavy-laden, when fearful and struggling, know the Lord's Supper is for you...

For Christ Himself says, "Those who are well have no need of a physician, but those who are sick." ...He means those who are weary and heavy-laden with their sins, with the fear of death, temptations of the flesh, and of the devil. If, therefore, you are heavy laden and feel your weakness, then go joyfully to this Sacrament [Lord's Supper] and receive refreshment, comfort, and strength.
~BOC, LC, V, 71-73