Page:Cambridge Modern History Volume 2.djvu/697

 Cava, and a few theologians, maintained the doctrine of Justification by Faith alone, but their views could obtain no hearing; and a scene ensued in which San Felicio and a Greek Bishop fell upon one another, and the latter's beard was torn out in handfuls. The discussion then confined itself to the mediating view which Contarini had advocated in his Tractatus de Justifîeatione. Pighius, Pflug, and Gropper had maintained a similar position in Germany; and it had the adherence of some of the ablest Catholic intellects, both north and south of the Alps. Seripando, the General of the Augustinians, was the chief champion in the Council of this view. Seripando in many respects resembled Sadoleto. The best elements of humanism and Christianity were united in him; and the position he took up on this doctrine was in harmony with the traditions of the Augustinian Order. He distinguished between an " inherent " and an " imputed " righteousness; and the " inherent " only justified because of the " imputed"; the one was needed to complete the other. In the imputed righteousness of Christ alone, however, lay our final hope. The inherent righteousness, the righteousness of works, was by itself of no avail.

It was in this discussion that Laynez and Salmeron, the two Jesuits who had been brought to 'the Council by Cervini as the Pope's theologians, first played a prominent part in the debates of the assembly. Ignatius was of opinion that the Council was not of very high importance; but he wished his Society to receive favourable notice there. Laynez and Salmeron had received very careful instructions as to their behaviour in the Council. They were to use every opportunity for preaching and carrying on pastoral work. Dogmatics, however, were to be avoided in the pulpit, and no excessive asceticism that might be repellent was to be practised. The Spiritual Exercises were to be introduced whenever an occasion offered itself. In the meetings of the Council they were to speak with moderation and avoid giving offence; but they were to oppose anything approaching to the new views. Every night they were to meet and discuss their joint plans of action with Le Jay.

The politic instructions of Ignatius, which Laynez and Salmeron faithfully carried out, were eminently successful. The Jesuits were exempted from the general prohibition of preaching during the Council, and soon obtained considerable influence with the Spanish Bishops. They came to be known as the great advocates of purity of dogma and scholasticism in the Council; and their importance rapidly increased. When Ignatius wished to recall Laynez, Cervini wrote to say that he was indispensable. With regard to the conflicting claims of the Papacy and the Bishops, Ignatius wished the Jesuits to play the rôle of mediator; but this position was soon abandoned, and they became the scientific supporters of the Roman claims. Their skill in patristic and scholastic quotation was remarkable, and they read to the Council what were whole treatises rather than speeches.