But, in spite of dissimilarity of character, Lefèvre and Farel lived together in close friendship. Together they frequented the churches, and united in the pious work, as they regarded it, of decking out with flowers the pictures of the saints, to whose shrines they made frequent pilgrimages. Lefèvre was scrupulously exact in the performance of his religious duties, and was especially punctual in attendance on the mass. In his zeal for the church, he had even undertaken as a meritorious task to compile the lives of the saints whose names appear on the Roman calendar, and had actually committed to the press an account of those whose feast-days fell within the months of January and February.[132] On the other hand, Farel was so sincere an adherent of the current faith, that, to employ his own forcible description, he had become "a very Pantheon, full of intercessors, saviors and gods, of whom his heart might have passed for a complete register." The papacy had so entrenched itself in his heart, that even the Pope and papal church _were not so papal as he_. The man who came to him with the Pope's endorsement appeared to him like a god, while he would gladly have overwhelmed in ruin the sacrilegious wretch that dared to say a word against the Roman pontiff and his authority.[133] [Sidenote: Lefèvre's commentary on the Pauline Epistles.] But the enthusiastic devotion of Lefèvre and his more impetuous disciple to the tenets of the Roman church was to be shaken by a closer study of the Scriptures. In 1508 Lefèvre completed a Latin commentary upon the Psalms.[134] In 1512 he published a commentary in the same language on the Pauline Epistles--a work which may indeed fall short of the standard of criticism established by a subsequent age, but yet contains a clear enunciation of the doctrine of justification by faith, the cardinal doctrine of the Reformation.[135] [Sidenote: Foresees the coming reformation.]