With regard to Melanchthon A. Hänel says: To Protestantism “religious freedom was denied at every point.” When Melanchthon wrote to Calvin in praise of the execution of Servetus, his letter, according to Hänel, “was not, as has been imagined, dictated by the mere passion of the moment, but was the harsh consequence of a harsh doctrine.”[974] It must be admitted, remarks the Protestant theologian A. Hunzinger, “that Melanchthon was wont to lose no time in having recourse to fire and sword. This forms a dark blot on his life. Many a man fell a victim to his memorandum, who certainly had no wish to destroy the ‘_regna mundi_.’”[975] In consequence of the precipitate and often brutal intervention of the authorities against real or alleged heretics Melanchthon had afterwards abundant reason to regret his appeal to the secular power. He himself, as early as Aug. 31, 1530, had foretold, “that, later, a far more insufferable tyranny would arise than had ever before been known,” viz. the tyranny due to the interference of the Princes in whose hands the power of persecution had been laid. Hence his exclamation: “If only I could revive the jurisdiction of the bishops! For I see what sort of Church we shall have if the ecclesiastical constitution is destroyed.”[976] As we know, he was anxious gradually to graft the old ecclesiastical constitution on Luther’s congregations. Coming from Luther and fostered by Melanchthon, these intolerant ideas profoundly influenced all their friends. Not as though there was ever any lack of opponents of the theory of coercion among the Protestants, or even in Luther’s own flock. On the contrary there were some who had the sense of justice and the courage to resist the current of intolerance coming from Wittenberg. Indeed it was the protests which Luther encountered at Nuremberg which led him to emphasise his harsh demands. Already in 1530 Luther’s follower Lazarus Spengler wrote from Nuremberg to Veit Dietrich begging him to seek advice of Luther and to request his literary help; in the town there were some who opposed any measures of coercion against the divergent doctrines, “some of ours, who are not fanatics but are regarded as good Christians,” desire that neither the “Sacramentarians nor the Anabaptists” should be prosecuted so long as they do not “stir up revolt,” nor yet the errors prohibited of “the preachers of the godless Mass and other idolatries”; “they appeal on behalf of this to Dr. Luther’s booklet, which he some while ago addressed to Duke Frederick the Elector of Saxony against the fanatic Thomas Münzer, in which he approves this view and admits it to be quite sound.”[977]