When, however, the Sacramentarian movement began to assume alarming dimensions, and the Swiss started quoting Schwenckfeld in favour of their view of the Sacrament, Luther was exasperated and began to assail his Silesian fellow-worker. His indignation was increased by certain charges against the nobleman which reached him from outside sources. He replied on April 14, 1526, to certain writings sent him by Schwenckfeld and Krautwald by an unconditional refusal to agree, though he did so briefly and with reserve.[281] On Jan. 4, of the same year, referring to Zwingli, Œcolampadius and Schwenckfeld in a writing to the “Christians of Reutlingen” directed against the Sacramentarians he said: “Just behold and comprehend the devil and his coarseness”; in it he had included Schwenckfeld, though without naming him, as a “spirit and head” among the three who were attacking the Sacrament.[282] From that time onward the Silesian appeared to him one of the most dangerous of heretics. He no longer admitted in his case the rights of conscience and private judgment which Luther claimed so loudly for himself and defended in the case of his friends, and to which Schwenckfeld now appealed. It was nothing to him that on many occasions, and even till his death, Schwenckfeld expressed the highest esteem for Luther and gratitude for his services in opening up a better way of theology. “Dr. Martin,” Schwenckfeld wrote in 1528, “I would most gladly have spared, if only my conscience had allowed it, for I know, praise be to God, what I owe to him.”[283] It was his purpose to pursue the paths along which Luther had at first striven to reach a new world. “A new world is being born and the old is dying,” so he wrote in 1528.[284] This new world he sought within man, but with the same mistaken enthusiasm with which he taught the new resurrection to life. The Divine powers there at work he fancied were the Holy Ghost, the Word of God and the Blood of the all-powerful Jesus. The latter he wished to reinstate in person as the sole ruler of the Church; in raising up to life and in supporting it, Jesus was ministering personally. According to him Christ’s manhood was not the same as a creature’s; he deified it to such an extent as to dissolve it, thus laying himself open to the charge of Eutychianism. Regeneration in baptism to him seemed nothing, compared with Christ’s raising up of the adult to life.