There were of course many men of extreme views on either side to whom, if there had been no such thing as a Test Act, the practice of occasional conformity was a sign of laxity, wholly to be condemned. It was indifference, they said, lukewarmness, neutrality; it was involving the orthodox in the guilt of heresy; it was a self-proclaimed confession of the sin of needless schism. Sacheverell, in his famous sermon, raved against it as an admission of a Trojan horse, big with arms and ruin, into the holy city. It was the persistent effort of false brethren to carry the conventicle into the Church,[404] or the Church into the conventicle. 'What could not be gained by comprehension and toleration must be brought about by moderation and occasional conformity; that is, what they could not do by open violence, they will not fail by secret treachery to accomplish.'[405] Much in the same way, there were Dissenters who would as soon hear the mass as the Liturgy, who would as willingly bow themselves in the house of Rimmon as conform for an hour to the usages of the English Church; and who, 'if you ask them their exceptions at the Book, thank God they never looked at it.'[406] By a decree of the Baptist conference in 1689,[407] repeated in 1742,[408] persons who on any pretext received the Sacrament in a parish church were to be at once excommunicated. But, had it not been for the provisions of the Test Act, extreme views on the subject would have received little attention, and the counsels of men like Baxter, Bates, and Calamy would have gained a far deeper, if not a wider, hold on the minds of all moderate Nonconformists. The practice in question did, in fact, point towards a comprehension of which the Liberal Churchmen of the time had as yet no idea, but one which might have been based on far sounder principles than any of the schemes which had hitherto been conceived. Under kindlier auspices it might have matured into a system of auxiliary societies affiliated into the National Church, through which persons, who approved in a general way of the doctrine and order of the Prayer Book and Articles, but to whom a different form of worship was more edifying or attractive, might be retained by a looser tie within the established communion. A comprehension of this kind suggests difficulties, but certainly they are not insurmountable. It is the only apparent mode by which High Anglicans, and those who would otherwise be Dissenters, can work together harmoniously, but without suggestion of compromise, as brother Churchmen. And in a great Church there should be abundant room for societies thus incorporated into it, and functions for them to fulfil, not less important than those which they have accomplished at the heavy cost of so much disunion, bitterness, and waste of power. If, at the opening of the eighteenth century, the test had been abolished, and occasional conformity, as practised by such men as Baxter and Bates,