Luther was greatly grieved at these innovations, and attacked them with terrible earnestness. He called the Swiss _Sacramentarians_. We shall not introduce those matters, which more properly belong to the Life of Luther. Adhering to his declaration: "Thus it is written," he laid powerful blows upon the Sacramentarians, who replied in equally violent and biting publications. Although Melanchthon had not mingled in the strife up to the present time, he yet stood on Luther's side. He too felt himself bound by the express words of the Bible. Even from Spire, as early as the year 1529, he had written to his otherwise dearly beloved friend Oecolampadius concerning this matter: "It is very painful to me that discord should have arisen in this matter, ordained by Christ himself to establish an indissoluble love. Never has anxiety for any matter disturbed my heart more than my anxiety in this. And I have not only myself considered what might be said for and against this matter, but I have also examined the opinions of the ancients. For I should not like to stand up as the author or defender of any new dogma in the Church. After having thus weighed what seemed to be best established on both sides, I will express my sentiments, with your permission, but I cannot agree with your opinion." He then reviews the objections of opponents. One of these objections was, that the _absent_ body of Christ could not be present. In answer to this he says: "I know that there is a promise of Christ; 'I am with you alway, even unto the end of the world;' and other ones similar to this, in which it is not necessary to separate his humanity from his divinity; and therefore I am of the opinion that this sacrament is a testimony of the true presence.... That opinion, that Christ has taken possession of a part of heaven in such a manner that he is shut up in it as in a prison, is one altogether unworthy of a Christian." Such an important question should not be judged by the rules of geometry, but by the word of God. He also says, that the most distinguished Fathers of the Church explain the sacrament like those of the Evangelical party. In the conclusion of his letter he yet presents a variety of considerations. "I observe," he says, "that your cause relies upon the assistance of the understanding and subtleties, and that you are not only employing public but secret arts also, to attract attention; and I doubt whether these will further your cause more than public ones. I am well aware of your own modesty; therefore I consider it necessary to remind you to reflect, that even shrewd and prudent persons may sometimes fall, and it is particularly dangerous to rely upon our own reason in spiritual matters." Melanchthon gave up all thoughts of a conference concerning this matter.