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

Virginity is a more excellent gift than marriage, but for Christ's sake each person receives the forgiveness of sins and through faith is regarded righteous before God...

We are justified neither because of virginity nor because of marriage, but freely for Christ's sake, when we believe that for His sake God is merciful to us.  Here perhaps they will cry out that, like Jovinian, marriage is made equal to virginity.  But, because of such racket, we will not reject the truth about the righteousness of faith, which we explained before.  Yet we do not make virginity and marriage equal. For just as one gift excels another, as prophecy surpasses power of speech, the science of military affairs excels agriculture, and power of speech excels architecture, so virginity is a more excellent gift than marriage. Just as a public speaker is no more righteous before God because of his ability to speak than an architect because of his skill in architecture, so a virgin does not merit justification by virginity more than a married person merits it by conjugal duties.  Each person should faithfully serve in his own gift and believe that for Christ's sake he receives the forgiveness of sins and through faith is regarded righteous before God.

Neither does Christ or Paul praise virginity because it justifies, but because it is freer and less distracted with domestic occupations, in praying, teaching, and serving.  For this reason Paul says, "The unmarried man is anxious about the things of the Lord" (I Corinthians 7:32).  Virginity, therefore, is praised because of mediation and study.

~BOC, AP, XXIII (XI), 36-40