Such a daring challenge on Luther’s part did not fail in its effect. Within as well as outside the Order united preparations were being made for a strong resistance, his foes working both openly and in secret. Luther’s adversaries were again made the object of his public vituperation in two sermons preached on the same day a little later. This was on July 27, the 10th Sunday after Pentecost. In one sermon the passionate orator attempted to show the danger of the times; he describes how powerful the devil had become and how under the appearance of good works he was making certain persons “fine breakers” of the first Commandment. “And these venture,” he says, “to shoot arrows secretly against those who are right of heart.”[186] In the other sermon his opponents had to submit to being called—in allusion to the Sunday’s Gospel of the Pharisee and the Publican—real “Pharisees, who by reason of their assumed holiness and merits seek the praise of men,” whereas in reality, with their self-righteousness, they have merely erected an idol in their hearts.[187] Even this was not enough however. The continuous complaints of those who thought differently from himself called Luther into the field again the very next Sunday (August 3).[188] They heard what they might have anticipated, as soon as the fiery preacher, whose appearance was doubtless greeted by his pupils and adherents with looks of joy, got to work on his thesis: To place our hope in anything but God, even in the merit of our good works, is to have false idols before God. Then the stream of words flowed apace against the “proud saints,” against the presumptuous assurance of salvation on the part of the servitors of works, against the fools who make the narrow way to heaven still narrower, against the A B C pupils, who know nothing outside their own works. “These are old stagers,” he cries, because, like certain horses who only go along one track, they know only the one path of their own works. As though he recollected his own short-lived zeal for the work of the Order, he adds: “At the commencement, when a man first enters on the path of the religious life he has to exercise himself in many good works, fasts, vigils, prayers, works of mercy, submission, obedience and other such-like.” But to remain permanently stuck fast in these, that is what makes a man a Pharisee. “The truly pious who are led by the Spirit,” he continues, in a vein of peculiar mysticism, “once initiated into these things, do not trouble much more about them. Rather they offer themselves to God, ready for any work to which He may call them, and are led through many sufferings and humiliations without knowing whither they are going.”[189]