Luther was wide-awake to the fact, and reckoned upon it, that the gain to be derived from the rich ecclesiastical property would act as a powerful incentive with those in power to induce them to open their lands to the innovations. What ruler would not be tempted by the prospect of coming so easily into possession of the Church’s wealth, that fabulous patrimony accumulated from the gifts previous ages had made on behalf of the poor, of the service of the altar, of the clergy and the churches? They heard Luther declare that he was going to tear Catholic hearts away from “monasteries and clerical mummery”; they also heard him add: “When they are gone and the churches and convents lie desolate and forsaken, then the rulers of the land may do with them what they please. What care we for wood and stone if once we have captured the hearts?”[89] The taking over of the Church property by the rulers was, according to him, simply the just and natural result of the preaching of the Evangel. This was the light in which he wished the very unspiritual procedure of confiscation to be regarded. He frequently insisted very urgently that the nobles and unauthorised laymen were not to seize upon the church buildings, revenues and real property. He was aware of the danger of countenancing private interference, and preferred to see the expropriation carried out by the power of the State and according to law. In this wise he hoped that the property seized might still, to some extent, be employed in accordance with its original purpose, though, as was inevitable, he was greatly disappointed in this hope. It is spiritual property, he repeats frequently, bestowed for a spiritual purpose, and therefore, even after the departure of its former occupant, it must be used for the salvation of souls in accordance with the Evangel. To the Elector Johann, for instance, he writes: The parsonages must be repaired out of the revenues of the monasteries, “because such property cannot profit your Electoral Highness’s Exchequer, for it was dedicated to God’s service and therefore must be devoted primarily to this object. Whatever is left after this, your Electoral Highness may make use of for the needs of the land, or for the poor.”[90] His demands were, however, very inadequately complied with. If Luther really anticipated their fulfilment, he was certainly very ignorant of the ways of the world. Who was to prevent the Princes from seizing upon the Church lands with greedy hands so soon as they stood vacant, and employing them for their own purposes, or to enrich the nobles? Even where everything was done in an orderly manner, who could prevent ever-impecunious Sovereigns from making use of the revenues for State purposes and from allotting the first place among the “needs of the land” of which we just heard Luther speak, to their own everyday requirements?