Another preacher and theologian with whom Luther was well acquainted was Andreas Proles († 1503), the founder of the German Augustinian Congregation to which Luther had once belonged. In the sermons published by Petrus Sylvius, Proles insists upon the good intention and interior disposition by which works are sanctified. They are “smothered,” so he tells his hearers, “if done not out of love for God but with evil intent, for instance, for the sake of praise, or in order to deceive, or again, if done in sin or for any bad purpose.” “Hence ... in the practice of all his works a man must diligently strive after Divine justice, after a true faith with love of God and of his neighbour, after innocence and humility of heart, with a good purpose and intention, since every good work, however insignificant, even a drink of cold water given to the meanest creature for God’s sake, is deserving of reward in eternity.... Without charity neither faith nor good works are profitable unto salvation.”[370] At about that same time the so-called “holiness-by-works” was also condemned by the learned Franciscan theologian, Stephen Brulefer. “Merit,” so he emphasises, “depends not on the number of external works but on the zeal and charity with which the work is done; everything depends on the interior act of the will.” Amongst his authorities he quotes the far-famed theologian of his Order, Duns Scotus, who had enunciated the principle with the concision of the scholastic: “_Deus non pensat quantum sed ex quanto_.”[371] “God wants, not your work, but your heart.” So Marquard of Lindau writes in his “Buch der X Gepot,” printed in 1483. Before this, under the heading: “That we must love God above all things,” he declares, that, whoever does not turn to God with his whole heart cannot merely by his works gain Him, even though he should surrender “all his possessions to God and allow himself to be burnt.”[372] Thus we find in the writings of that period, language by no means wanting in vigour used in denunciation of the so-called “holiness-by-works”; hence Luther was certainly not first in the field to raise a protest. From their preachers, too, the people frequently heard this same teaching. Johann Herolt, a Dominican preacher, very celebrated at the commencement of the 15th century, points out clearly and definitely in his sermons on the Sunday Epistles, that every work must be inspired by and permeated with charity if man’s actions are not to deteriorate into a mere “holiness-by-works”; a poor man who, with a pure conscience, performs the meanest good work, is, according to him, of “far greater worth in God’s sight than the richest Prince who erects churches and monasteries while in a state of mortal sin”; the outward work was of small account.[373] Herolt thus becomes a spokesman of “inwardness” in the matter of the fulfilment of the duties of the Christian life;[374] many others spoke as he did.