To enter into particulars would be superfluous.

Disputes concerning religious forms are, in themselves, the most frivolous of any; and merit attention only so far as they have influence on the peace and order of civil society.
The king's declaration had promised, that some endeavors should be used to effect a comprehension of both parties; and Charles's own indifference with regard to all such questions seemed a favorable circumstance for the execution of that project.

The partisans of a comprehension said, that the Presbyterians, as well as the Prelatists, having felt by experience the fatal effects of obstinacy and violence, were now well disposed towards an amicable agreement: that the bishops, by relinquishing some part of their authority, and dispensing with the most exceptionable ceremonies, would so gratify their adversaries as to obtain their cordial and affectionate compliance, and unite the whole nation in one faith and one worship: that by obstinately insisting on forms, in themselves insignificant, an air of importance was bestowed on them, and men were taught to continue equally obstinate in rejecting them: that the Presbyterian clergy would go every reasonable length, rather than, by parting with their livings, expose themselves to a state of beggary, at best of dependence: and that if their pride were flattered by some seeming alterations, and a pretence given them for affirming that they had not abandoned their former principles, nothing further was wanting to produce a thorough union between those two parties, which comprehended the bulk of the nation.
It was alleged, on the other hand, that the difference between religious sects was founded, not on principle, but on passion; and till the irregular affections of men could be corrected, it was in vain to expect, by compliances, to obtain a perfect unanimity and comprehension: that the more insignificant the objects of dispute appeared, with the more certainty might it be inferred, that the real ground of dissension was different from that which was universally pretended: that the love of novelty, the pride of argumentation, the pleasure of making proselytes, and the obstinacy of contradiction, would forever give rise to sects and disputes; nor was it possible that such a source of dissension could ever, by any concessions, be entirely exhausted: that the church, by departing from ancient practices and principles, would tacitly acknowledge herself guilty of error, and lose that reverence, so requisite for preserving the attachment of the multitude; and that if the present concessions (which was more than probable) should prove ineffectual, greater must still be made; and in the issue discipline would be despoiled of all its authority, and worship of all its decency, without obtaining that end which had been so fondly sought for by these dangerous indulgences.
The ministry were inclined to give the preference to the latter arguments; and were the more confirmed in that intention by the disposition which appeared in the parliament lately assembled.

The royalists and zealous churchmen were at present the popular party in the nation, and, seconded by the efforts of the court, had prevailed in most elections.

Not more than fifty-six members of the Presbyterian party had obtained seats in the lower house; [*] and these were not able either to oppose or retard the measures of the majority.