Returning to the main story of the progress of dissent, we find that in 1746 the General Court of Connecticut felt obliged to safeguard the Establishment by the passage of a law entitled, "Concerning who shall vote in Society Meetings."[127] Its preamble states that persons exempted from taxes for the support of the established ministry, because of their dissenting from the way of worship and ministry of the Presbyterian, Congregational, or Consociated churches, "ought not to vote in society meetings with respect to the support or to the building and maintaining of meeting houses," yet some persons, exempted as aforesaid, "have adventured to vote and act therein," as there was no express law to the contrary. The new law forbade such voting, and limited the ecclesiastical ballot to members of the Establishment who "were persons of full age and in full communion with the church," and to other unexempted persons who held a freehold rated at fifty shillings per year, or personal property to the value of forty pounds. This law was just, in that it excluded all dissenters who had received exemption from Presbyterian rates. It included all others having the property qualification, whether they wanted to vote or not. That it was felt to be a necessity is a witness to the increasing recognition of the strength of the dissenting element. In 1747, the Consociation of Windham sent forth a violent pamphlet describing the Separatists as a people in revolt against God and in rebellion against the Church and government. But the tide of public opinion was turning, and popular sentiment did not support the writers of this pamphlet. Moreover, the secular affairs of the colony were calling minds away from religious contentions as the stress of the Old French War was more and more felt. In 1748, venturing upon the improvement in public sentiment, Solomon Paine sent to the legislature a memorial signed by three hundred and thirty persons and asking for a repeal of such laws as debarred people from enjoying the liberty "granted by God and tolerated by the King."[128] It was known to these memorialists that a revision of the laws, first undertaken in 1742, was nearing completion, and their desire was that all obnoxious or unfair acts should be repealed. The petition met with a sharp rebuff, and, as a punishment, three members were expelled from the Assembly for being Separatists. But by such measures the Old Lights were overreaching themselves. A mark of the turning of public opinion was given this same year, when, upon the request of his old church in Hebron, the church vouching for his work and character, the Assembly restored to his ministerial rights and privileges the Rev. James Pomeroy. The unjust laws of 1742-43 and of the following years were never formally repealed, but were quietly dropped out of the revision of the laws issued in 1750.