I flatter myself that I am writing this letter with very proper feelings toward all institutions and all persons. I suspend, _pro tem_., all quarrels that I have with all men, to assist you in this common good, in which you deserve and will have, in the ratio of their goodness, the assistance of all good men. If I can sink the past in oblivion for common good, who should say he cannot? To the altar and shrine of that Reformed Church, which you contemplate, I have sacrificed property much--all I had, and years of liberty many. I am still worshipping, still so sacrificing, both property and personal liberty, and will so continue to the end. I say it not boastfully; but in comparative claim to attention, and in encouragement and example of union to assist you in the performance of your present promise. Let me be permitted to say, too, that the Church is a subject which I have studied in its origin, its history, its first principle, all its dissent or variation from that first principle, down to its present standing. I have so studied it, that I cannot now find author or preacher who can present me any thing new as to its general merits, past or present. This is the chief ground on which I solicit your and the public attention to my view of this subject of Church Reform. I presume to know what the Church is, and what it ought to be. It may be taken as a point to be yielded by all parties, that the desire with regard to the Law Established Church is, the removal of all ground of dissent, so as not to leave it a mere sectarian Church, which any mere abatement of existing dissenting objections will do. No Dissenter can complain, if the ground of his dissent be removed from the Church. And if there be no ground of future dissent left, there can be no future complaint, no new dissension arising. Without the absence of the possibility of dissent, there can be no just holding and application of a public and common property for the business of the Church. With that absence, the property is justly held and applied. Any law that recognizes and tolerates the Dissenter, recognizes and tolerates the justness of his dissent, and calls for the primary justice of removing the ground of dissent. No man can reasonably say, _let us not be of one Church_; but every man can reasonably say, _let the Church be purified of its errors_; and while any man can show an error, it is his duty to call for the purification, and the duty of authorities to attend to his call and to purify. A permanent Church then must be an improving, self-purifying Church, and continue a true picture of the best state of the human mind, meeting every well-founded and majority-decided call upon its utility.