The doctrine of the punishment of heretics was afterwards incorporated by Melanchthon in 1552, in the Wittenberg instructions composed by him and entitled: “The Examination of Ordinands.”[945] _Opinions of Protestant Historians_ The above account of Luther’s intolerance is very much at variance with the Protestant view still current to some extent in erudite circles, but more particularly in popular literature. Luther, for all the harshness of his disposition, is yet regarded as having in principle advocated leniency, as having been a champion of personal religious freedom, and having only sanctioned severity towards the Anabaptists because of the danger of revolt. Below we shall, however, quote a series of statements from Protestant writers who have risen superior to such party prejudice. Walther Köhler, in his “Reformation und Ketzerprozess” (1901), wrote: “In Luther’s case it is impossible to speak of liberty of conscience or religious freedom.” “The death-penalty for heresy rested on the highest Lutheran authority.”[946] According to Köhler there can be no doubt that prosecution for heresy among the Protestants was practically Luther’s doing. “The views of the other reformers on the persecution and bringing to justice of heretics were merely the outgrowth of Luther’s plan, they contributed nothing fresh.”[947] The same writer is of opinion that the question, whether Luther would have approved of the execution of Servetus “must undoubtedly be answered in the affirmative.”[948] “It is certain that Luther would have agreed to the execution of Servetus; heresy as heresy is according to him deserving of death.”[949] One observation made by Köhler is significant enough, viz. “that, when the preaching of the Word proved ineffectual against the heretics,” Luther had recourse to the intervention of the secular authorities.[950] The matter has been examined with equal frankness by P. Wappler in various studies in which he utilises new data taken from the archives.[951]