The imposition of a test on all accounts so ill-advised and odious in principle was the more unfortunate, because, apart from it, occasional conformity, though it would never have attracted any considerable attention, might have been really important in its consequences. Considered in itself, without any reference to external and artificial motives, it had begun to take a strong hold upon the minds of many of the most exemplary and eminent Nonconformists. When the projects of comprehension failed, on which the moderates in Church and Dissent had set their heart, the Presbyterian leaders, and some of the Congregationalists, turned their thoughts to occasional conformity as to a kind of substitute for that closer union with the National Church which they had reluctantly given up. It was 'a healing custom,' as Baxter had once called it. There were many quiet, religious people, members of Nonconformist bodies, who, as an expression of charity and Christian fellowship, and because they did not like to feel themselves entirely severed from the unity of the National Church, made a point of sometimes receiving the Communion from their parish clergyman, and who 'utterly disliked the design of the Conformity Bill, that it put a brand upon those who least interest themselves in our unhappy disputes.'[400] This was particularly the custom with many of the Presbyterian clergy, headed by Calamy, and, before him, by three men of the highest distinction for their piety, learning, and social influence, of whose services the National Church had been unhappily deprived by the ejection of 1662--Baxter, Bates, and Howe. Some distinguished Churchmen entirely agreed with this. 'I think,' said Archbishop Tenison, 'the practice of occasional Conformity, as used by the Dissenters, is so far from deserving the title of a vile hypocrisy, that it is the duty of all moderate Dissenters, upon their own principles, to do it.'[401] However wrong they might be in their separation, he thought that everything that tended to promote unity ought to be not discountenanced, but encouraged. And Burnet, among others, argued in the same spirit, that just as it had commonly been considered right to communicate with the Protestant churches abroad, as he himself had been accustomed to do in Geneva and Holland, so the Dissenters here were wholly right in communicating with the National Church, even, though they wrongly considered it less perfect than their own.[402] He has elsewhere remarked upon the unseemly inconsistency of Prince George of Denmark, who voted in the House of Lords against occasional Conformity, but was himself in every sense of the word an occasional Conformist, keeping up a Lutheran service, but sometimes receiving the Sacrament according to the English rites.[403]