We know, moreover, that it is the desire of your hearts, that all dissensions between Christians should be for ever ended. For this object you are laboring and praying; and while you are doing so, you have the enlightened conviction, that your labors and prayers will be successful, in proportion to the amount of truth with which your own minds are imbued, and which you can bring to bear upon the minds of others. Laboring as you do to expound to others the way of the Lord more perfectly, we cannot suppose that you are yourselves unwilling to learn. We therefore approach you with confidence, affectionately and earnestly requesting you to take into consideration the subject which is the only ground of difference between you and us. In our estimation, it is a subject of great importance; and though some of you have made it a matter of thought, we are persuaded that the great body of your denomination have dismissed it without any particular investigation. Indeed, we speak not unadvisedly when we say, that on this question the whole church of God have been hushed to sleep. In urging it upon your attention, we think you will not charge us with wishing to raise disturbance in Zion. We indulge the hope that you will impute to us the same disinterestedness of motive by which you yourselves are actuated when you boldly proclaim your denominational sentiments upon every high place, and scatter your publications in every direction. Your course springs not from any wish to foment disturbance, but from the pain which your hearts feel to see the institutions of Christ made void by the traditions of men. Our action in this matter springs from the same principle. We feel in regard to the Sabbath just as you do in regard to baptism. We declare before God and the Lord Jesus Christ, that we are moved by a desire for your good and God's glory. When we look over your large and influential denomination, we find that, in reference to the subject upon which we now address you, you are divided into about three classes. I. Those who, acknowledging the perpetuity of the Sabbath law, enforce the observance of the Sabbath by the fourth commandment, but change the day of its celebration from the seventh to the first day of the week. II. Those who see the impossibility of proving a change of the day, and therefore regard the commandment as abolished by the death of Christ. But, at the same time, they consider the first day of the week as an institution entirely new, to be regulated as to its observance wholly by the New Testament. III. Those who consider neither the Old nor the New Testament to impose any obligation upon them to observe a day of rest, and advocate one merely on the ground of expediency. * * * * *