As useless austerities and self-denial are imagined, in many religions, to render us acceptable to a benevolent Being, who created us solely for happiness, James remarked, that the rustic severity of these clergymen, and of their whole sect, had given them, in the eyes of the multitude, the appearance of sanctity and virtue.
Strongly inclined himself to mirth, and wine, and sports of all kinds, he apprehended their censure for his manner of life, free and disengaged.

And being thus averse, from temper as well as policy, to the sect of Puritans, he was resolved, if possible, to prevent its further growth in England.
But it was the character of James's councils, throughout his whole reign, that they were more wise and equitable in their end, than prudent and political in the means.

Though justly sensible that no part of civil administration required greater care or a nicer judgment than the conduct of religious parties, he had not perceived that, in the same proportion as this practical knowledge of theology is requisite, the speculative refinements in it are mean, and even dangerous in a monarch.
By entering zealously into frivolous disputes, James gave them an air of importance and dignity which they could not otherwise have acquired; and being himself enlisted in the quarrel, he could no longer have recourse to contempt and ridicule, the only proper method of appeasing it.

The church of England had not yet abandoned the rigid doctrines of grace and pre-destination: the puritans had not yet separated themselves from the church, nor openly renounced Episcopacy.

Though the spirit of the parties was considerably different, the only appearing subjects of dispute were concerning the cross in baptism, the ring in marriage, the use of the surplice, and the bowing at the name of Jesus.