Either Luther was not aware of this, or else he conceals it from his hearers and readers. It would have been possible to confront him with a whole string of writers, ancient and mediæval, and even from the years when he himself began his work, whose writings teach the same truths, often, too, in language which leaves nothing more to be wished for on the score of impressiveness and feeling.[192] So many proofs, from reason as well as from revelation, had always been forthcoming in support of these truths that it is hard for us now to understand how the idea gained ground that Christians had forgotten them. Those who, down to the present day, repeat Luther’s assertions make too little account of this psychological riddle. Here we shall merely add to what has already been brought forward a few further proofs from Luther’s own day. Andreas Proles (†1503), Vicar General of the Saxon Augustinian Congregation and founder of the reformed branch which Luther himself joined on entering the monastery, reminds the working classes in one of his sermons of the honour, the duty, and the worth of work. “Since man is born to labour as the bird to fly, he must work unceasingly and never be idle.” He warmly exhorts the secular authorities to prayer, but reminds them still more emphatically of the requirements and the dignity of their calling: “The life of the mighty does not consist in parade but in ruling and discharging their duties towards their people.” He praises voluntary chastity and clerical celibacy, but also points out powerfully that the married state “is for many reasons honourable and praiseworthy in the sight of God and all Christians.”[193] Gottschalk Hollen, the preacher of Westphalia, was also an Augustinian. In his sermons published at Hagenau in 1517 he displays the highest esteem for the worldly callings. Those classes who worked with their hands did not seem to him in the least contemptible, on the contrary the Christian could give glory to God even by the humblest work; ordinary believers frequently allowed their calling to absorb them in worldly things, but these are not evil or blameworthy. In a special sermon on work he represents such cares as a means of attaining to everlasting salvation. He insists everywhere on a man’s performing the duties of his calling and will not allow of their being neglected for the sake of prayer or of out-of-the-way practices, such as pilgrimages.[194] Just before Luther made his public appearance two German works of piety described the dignity and the honour of the working state and at the same time insisted on the obligation of labour. They speak of the secular callings as a source of moral and religious duty and the foundation of a happy life well pleasing to God.