Not only had the Peasant Rising and the reprisals taken by the rulers and the towns brought misery on the land and hardened the hearts of the princes and magistrates, not only had the means available for the relief of the poor been diminished, first by the founding of new parishes in place of the old ones, which had in many cases been supported by the monasteries and foundations, secondly, by the demands of Protestants for the restitution of many ecclesiastical benefices given by their Catholic forefathers, thirdly, by the drying up of the spring of gifts and donations, but “the common fund, which had been swelled by the shekels of the Church, had now to bear many new burdens and only what remained—which often enough was not much—was employed for charitable purposes.” In the same way, and to an even greater extent, must the Lutheran ethics be taken into account. Luther’s views on justification by faith alone destroyed “that impulse of the Middle Ages towards open-handed charity.” This was “an ethical defect of the Lutheran doctrine”; it was only owing to his “utter ignorance of the world” that Luther persisted in believing that faith would, of itself and without any “law,” beget good works and charity.[169] “It was a cause of wonder and anxiety to him throughout his life that his assumption, that faith would be the best ‘taskmaster and the strongest incentive to good works and kindliness,’ never seemed to be realised.… The most notable result of Luther’s doctrine of grace and denial of all human merit was, at least among the masses, an increase of libertinism and of the spirit of irresponsibility.”[170] The dire effects of the new principles were also evident in the large and wealthy towns, the exemplary poor-law regulations of which we have considered above. After the innovations had made their way among them we hear little more of provisions being made against mendicancy, for the promotion of work and for the relief of poverty. Hence, as regards these corporations … the change of religion meant, according to Feuchtwanger, “a decline in the quality of their social philanthropy.” (Cp. above, vol. iv., p. 477 ff.) From some districts, however, we have better reports of the results achieved by the relief funds. In times of worst distress good Christians were always ready to help. Much depended on the spirit of those concerned in the work. In general, however, the complaints of the preachers of the new faith, including Melanchthon, wax louder and louder.[171] They tell us that the patrimony of the poor was being carried off by the rapacity of the great or disappearing under the hands of avaricious and careless administrators, whilst new voluntary contributions were no longer forthcoming. We find no lack of those, who, like Luther’s friend Paul Eber, are given to noting the visible, palpable consequences of the wrong done to the monasteries, brotherhoods and churches.[172]