The ministers of Hamburg also addressed a long epistle to the Wittenbergers, in which they condemn the principle expressed by them in their reply to those of Berlin, that it would be better to endure a hard servitude in indifferent things, than to leave the churches on their account. They thought that too many things were comprehended under this term, and wished the Theologians of Wittenberg to explain what they meant by indifferent things. Melanchthon replied in a very friendly manner, on the 16th of April. He begins thus: "We are pleased if you admonish and correct us in the spirit of love; for this is a very necessary duty in friendship, and much more in affairs of the church. But yet, we entreat you that you would judge us leniently, according to your wisdom, reputation, and benevolence; and that you would not condemn old friends who have labored much for more than twenty years, and have endured, and do still endure, the greatest conflicts, as we are furiously persecuted by certain other persons, with many false accusations. We therefore do not reply to them, lest hatred and discord might be still more inflamed, in these sorrowful times." He declares that, by the grace of God, the same Gospel is still preached in Wittenberg, as in Hamburg. They would never permit any alterations in doctrine, and in the Lord's Supper, because these were the eternal counsels of God. They had far more to contend with than those who abused them. They did not consent to anything in customs and ceremonies which contradict the word of God. He further declares that by indifferent things, or Adiaphora, they did not understand magical consecrations, adoration of images, nor carrying about of the consecrated bread and the like, which they rejected by their words and writings, yea, not even the ridiculous stuff which occurs at funerals. Among the Adiaphora, they counted those things which the ancient Church already possessed, such as festivals, public readings, confession and absolution before the Lord's Supper, examination at confirmation, ordination to the ministerial office, and the like. He also defends the principle that it would be better to endure a servitude not opposed to the word of God, than to leave the Church; and he also thinks they should rather have been comforted than condemned, inasmuch as they still adhered to the true foundation. In conclusion, he urges unity. But the Wittenbergers, and Melanchthon, who was looked upon as their leader, were to endure still severer conflicts. We, in passing, will merely refer to the two pastors, ZWILLING and SCHULTZ, in Torgau, who preferred to be deposed from their ministry, rather than wear the white surplice, and called those who wore it, traitors and idolators. Melanchthon regarded these manifestations with great regret, and in his sorrow wrote to the Prince of Anhalt: "I would rather go into exile, than contend continually with such obstinate men."