With such-like harsh accusations of presumptuous zeal for good works he frequently attacks the “_capitosi et ostentiosi monachi et sacerdotes_.” Let us go for them, he cries, since they are proud of despising others.[142] Obedience and humility they have none, for they are seduced by the angel of darkness, who assumes the garb of an angel of light. They wish to do great works and they set themselves above the small and insignificant things demanded by obedience. These devotees in religious dress (“_religiosi devotarii_”) should beware of putting their trust in the pious exercises peculiar to them, while they remain lazy, languid, careless, and disobedient in the common life of the Order.[143] The last words “_si in iis quæ sunt conventualia et communia_” are, in the MS., pointed to by a hand drawn in the margin. The term “_conventualia_” seems reminiscent of the Conventuals, but not much further on, in the Commentary on the same Psalm (cxviii.), we find the word “observance.” The Psalmist, he says, implicitly condemns “those who are proud of their holiness, and observance, who destroy humility and obedience.”[144] He goes on to advocate something akin to Quietism, saying we should do, not our own works, but God’s works, i.e. “those which God works in us”: everything we do of ourselves belongs only to outward or carnal righteousness.[145] It is quite possible that he did not wish to deny the correct sense these words might convey, for, elsewhere in his controversies, he appears unaware of the exaggeration of his language. But the skirmish with the so-called self-righteous had a deeper explanation. Luther was so fascinated with the righteousness which God gives through faith, that man’s share in securing the same is already relegated too much to the background.