Many causes combined to bring about a great revival in Scriptural studies. The Humanist movement ensured that commentators would bring to their task a ready knowledge of Greek and a critical appreciation of the age and value of manuscripts. The study of Hebrew was taken up enthusiastically by scholars like Reuchlin, and was rendered comparatively easy by the grammars and dictionaries published by Reuchlin, Santez, Pagnino, Pelikan, and Cardinal Bellarmine. The contention of the early Reformers that the Bible was the sole source of divine revelation, though never accepted by Catholic scholars, necessitated a close study of the words and literal meaning of the sacred text. In opposition to the private interpretation of the Reformers Catholics contended that the teaching authority of the Church and the interpretation of the Fathers were the only sure guides. The distinction between deutero-canonical and proto-canonical books was ended for Catholics by the decision of the Council of Trent attributing to both equal authority. The question of the extent of inspiration was left by the Council of Trent practically in the position in which it stood when the Council of Florence defined that God was the author of the sacred books. Many writers were inclined to hold the view that the divine assistance extended to the style and the words, while others rejected verbal inspiration. A few Catholic scholars, for example Lessius and Hamel, seemed to maintain that a book composed by human industry and without the assistance of the Holy Ghost might be regarded as inspired if afterwards the Holy Ghost testified that it contained no error. Since the Vatican Council such a view is no longer tenable. The activity in the field of Scriptural studies is witnessed to by the edition of the Greek and Latin text of the New Testament prepared by Erasmus, by the Complutensian Polyglot published under the direction of Cardinal Ximenes (1514-17) to be followed by similar publications at Antwerp (1569-72) and at Paris (1628-45), by the edition of the Septuagint at the command of Sixtus V. and the edition of the Vulgate under Clement VIII. Amongst the great Catholic commentators of the age may be mentioned Cardinal Cajetan (+1534), the Dominican Santez Pagnino (+1541), Cornelius Jansen (1576), the Jesuit, John Maldonatus (+1583), whose commentary on the four Gospels is still unrivalled, William Estius (+1613), professor at Douay, whose views on Grace were not unaffected by the controversies then raging at Louvain, and Cornelius a Lapide, S.J. (+1673), professor at Louvain and Rome, who published an excellent commentary on the entire Scriptures.