“We will that you free us for ever, us and our lands; and that we be never named and held as serfs!” was the demand of the revolting English peasant in 1381; and the same words practically summarise the demands of the German peasantry in 1525.  The famous Twelve Articles in which they summarised their wrongs and formulated their demands, forcibly illustrate the direct influence of the prevailing religious revival on the current social and political thought.[8:1] Briefly, they demanded that the gospel should be preached to them pure and undefiled by any mere man-made additions.  That the rural communities, not the Feudal Magnates, should have the power to choose and to dismiss their ministers.  That the tithes should be regulated in accordance with scriptural injunctions, and devoted to the maintenance of ministers and to the relief of the poor and distressed, “as we are commanded in the Holy Scriptures.”  That serfdom should be abolished, “since Christ redeemed us all with His precious blood, the shepherd as well as the noble, the lowest as well as the highest, none being excepted.”  That the claims of the rich to the game, to the fish in the running waters, to the woods and forests and other lands, once the common property of the community, should be investigated, and their ancient rights restored to them, where they had been purchased, with adequate compensation, but without compensation where they had been usurped.  That arbitrary compulsory service should cease, and the use and enjoyment of their lands be granted to them in accordance with ancient customs and the agreements between lords and peasants.  That arbitrary punishments should be abolished, as also certain new and oppressive customs.  And, finally, they desired that all their demands should be tested by Scripture, and such as cannot stand this test to be summarily rejected.

That the demands of the peasants, as formulated in the Twelve Articles, were reasonable, just and moderate, few to-day would care to deny.  That they appealed to such of their religious teachers as had some regard for the material, as well as for the spiritual, well-being of their fellows, may safely be inferred from the leading position taken by some of these both prior to and during the uprising.  Nor can there be any doubt but that at first the peasants looked to Wittenberg for aid, support and guidance.  Those who had proclaimed the Bible as the sole authority, must, they thought, unreservedly support every movement to give practical effect to its teachings.  Those who had revolted against the abuses of the spiritual powers at Rome, must, they thought, sympathise with their revolt against far worse abuses at home.  They were bitterly to be disappointed.  From Luther and the band of scholastic Reformers that had gathered round him, they were to receive neither aid, guidance nor sympathy.  The learned and cultured Melanchthon, Luther’s right hand, denounced their demand that serfdom should be abolished as an insolent and