Here and there among the Fathers similar testimonies are extant. For Ambrose says in his letter to a certain Irenaeus: Moreover, the world was subject to him by the Law for the reason that, according to the command of the Law, all are indicted, and yet, by the works of the Law, no one is justified, i.e., because, by the Law, sin is perceived, but guilt is not discharged. The Law, which made all sinners, seemed to have done injury, but when the Lord Jesus Christ came, He forgave to all sin which no one could avoid, and, by the shedding of His own blood, blotted out the handwriting which was against us. This is what he says in Rom. 5, 20: "The Law entered that the offense might abound. But where sin abounded, grace did much more abound." Because after the whole world become subject, He took away the sin of the whole world, as he [John] testified, saying, John 1, 29: "Behold the Lamb of God, which taketh away the sin of the world." And on this account let no one boast of works, because no one is justified by his deeds. But he who is righteous has it given him because he was justified after the laver [of Baptism]. Faith, therefore, is that which frees through the blood of Christ, because he is blessed "whose transgression is forgiven, whose sin is covered," Ps. 32, 1. These are the words of Ambrose, which clearly favor our doctrine; he denies justification to works, and ascribes to faith that it sets us free through the blood of Christ. Let all the Sententiarists, who are adorned with magnificent titles, be collected into one heap. For some are called angelic; others, subtile; and others irrefragable [that is, doctors who cannot err]. When all these have been read and reread, they will not be of as much aid for understanding Paul as is this one passage of Ambrose. To the same effect, Augustine writes many things against the Pelagians. In f the Spirit and Letter he says: The righteousness of the Law, namely, that he who has fulfilled it shall live in it, is set forth for this reason that when any one has recognized his infirmity he may attain and work the same and live in it, conciliating the Justifier not by his own strength nor by the letter of the Law itself (which cannot be done), but by faith. Except in a justified man, there is no right work wherein he who does it may live. But justification is obtained by faith. Here he clearly says that the Justifier is conciliated by faith, and that justification is obtained by faith. And a little after: By the Law we fear God; by faith we hope in God. But to those fearing punishment grace is hidden; and the soul laboring, etc., under this fear betakes itself by faith to God's mercy, in order that He may give what lie commands. Here he teaches that by the Law hearts are terrified, but by faith they receive consolation. He also teaches us to apprehend, by faith, mercy, before we attempt to fulfil the Law. We will shortly cite certain other passages.