At the same time, Luther, who desired that others should enjoy the liberty he claimed for himself, dissuaded the Prince from all measures of severity: "Let them preach what they please, and against whom they please," said he; "for it is the Word of God that must march in front of the battle and fight against them. If their spirit be the true spirit, he will not fear our severity; if ours is the true one, he will not fear their violence. Let us leave the spirits to struggle and contend with one another. Perhaps some persons may be led astray; there is no battle without wounds; but he who fighteth faithfully shall be crowned. Nevertheless, if they desire to take up the sword, let your highness forbid it, and order them to quit the country." The insurrection began in the Black Forest, and near the sources of the Danube, so frequently the theatre of popular commotions. On the 19th of July, 1524, some Thurgovian peasants rose against the Abbot of Reichenau, who would not accord them an evangelical preacher. Ere long thousands were collected round the small town of Tengen to liberate an ecclesiastic who was there imprisoned. The revolt spread with inconceivable rapidity from Swabia as far as the Rhenish provinces, Franconia, Thuringia, and Saxony. In the month of January, 1525, all these countries were in a state of rebellion. About the end of this month the peasants published a declaration in twelve articles, in which they claimed the liberty of choosing their own pastors; the abolition of small tithes, of slavery, and of fines on inheritance; the right to hunt, fish, and cut wood, etc. Each demand was backed by a passage from holy writ, and they said in conclusion, "If we are deceived, let Luther correct us by Scripture." The opinions of the Wittenberg divines were consulted. Luther and Melanchthon delivered theirs separately, and they both gave evidence of the difference of their characters. Melanchthon, who thought every kind of disturbance a crime, oversteps the limits of his usual gentleness, and cannot find language strong enough to express his indignation. The peasants are criminals against whom he invokes all laws human and divine. If friendly negotiation is unavailing, the magistrates should hunt them down as if they were robbers and assassins. "And yet," adds he--and we require at least one feature to remind us of Melanchthon--"let them take pity on the orphans when having recourse to the penalty of death!" Luther's opinion of the revolt was the same as Melanchthon's, but he had a heart that beat for the miseries of the people. On this occasion he manifested a dignified impartiality, and spoke the truth frankly to both parties. He first addressed the princes, and more especially the bishops: