During the dark ages, the Church of Rome, professing the highest veneration for St. Augustine, had ceased to hold the Augustinian theology. The Dominicans, indeed, yielded a vague allegiance to it, by adhering to the views of Thomas Aquinas, “the angelic doctor” of the schools, from whom they were termed Thomists; while the Franciscans, who opposed them, under the auspices of Duns Scotus, from whom they were termed Scotists, leaned to the views of Pelagius. The Scotists, like the modern advocates of free-will, inveighed against their opponents as fatalists, and charged them with making God the author of sin; the Thomists, again, retorted on the Scotists, by accusing them of annihilating the grace of God. But the doctrines of grace had sunk out of view, under a mass of penances, oblations, and intercessions, founded on the assumption of human merit, and on that very confusion of the forensic change in justification with the moral change in sanctification, in which Augustine had unhappily led the way. At length the Reformation appeared; and as both Luther and Calvin appealed to the authority of Augustine, when treating of grace and free-will, the Romish divines, in their zeal against the Reformers, became still more decidedly Pelagian. In the Council of Trent, the admirers of Augustine durst hardly show themselves; the Jesuits carried everything before them; and the anathemas of that synod, which were aimed at Calvin fully as much as Luther, though they professed to condemn only the less guarded statements of the German reformer, were all in favor of Pelagius.