He had walked with regular but confident steps in the development of his theology, and had from time to time published the results of his inquiries. Before this, in 1520, he had declared that in several of the seven sacraments he could see nothing but an imitation of the Jewish ceremonies; and in the infallibility of the pope, a haughty presumption equally opposed to the Holy Scriptures and to good sense. "To contend against these doctrines," he had said, "we require more than one Hercules."[162] Thus had Melancthon reached the same point as Luther, although by a calmer and more scientific process. The time had come in which he was to confess his faith in his turn. [162] Adversus quas non uno nobis, ut ita dicam, Hercule opus est. Corp. Ref. i. 137. In 1521, during Luther's captivity, Melancthon's celebrated work, "_On the Common-places of Theology_," had presented to christian Europe a body of doctrine of solid foundation and admirable proportion. A simple and majestic unity appeared before the astonished eyes of the new generation. The translation of the Testament justified the Reformation to the people; Melancthon's _Common-places_ justified it in the opinion of the learned. For fifteen centuries the Church had existed, and had never seen such a work. Forsaking the ordinary developments of scholastic theology, Luther's friend at last gave the world a theological system derived solely from Scripture. In it there reigned a breath of life, a vitality of understanding, a strength of conviction, and a simplicity of statement, forming a striking contrast with the subtle and pedantic systems of the schools. The most philosophical minds, as well as the strictest theologians, were equally filled with admiration. Erasmus entitled this work a wondrous army drawn up in battle array against the tyrannous battalions of the false doctors;[163] and while he avowed his dissent from the author on several points, he added, that although he had always loved him, he had never loved him so much as after reading this work. "So true it is," said Calvin when presenting it subsequently to France, "that the greatest simplicity is the greatest virtue in treating of the christian doctrine."[164] [163] Video dogmatum aciem pulchre instructam adversus tyrannidem pharisaicam. Er. Epp. p. 949. [164] La Somme de Theologie, par Philippe Melancthon, Genève, 1551. Jehan Calvin aux Lecteurs. [Sidenote: ORIGINAL SIN.]