I have sometime thought the Unchristiannes of those denials might arise from a displeasure some men had to see me prefer my own Divines before their Ministers: whom, though I respect for that worth and piety wch may be in them, yet I cannot think them so proper for any present comforters or Physitians, Who have (some of them at least) had so great an influence in occasioning these calamities, and inflicting these wounds upon Me.
Nor are the soberest of them so apt for that devotional compliance, and juncture of hearts, which I desire to bear in those holy Offices to be performed with me, and for me; since their judgments standing at a distance from me, or in jealousie of me, or in opposition against me, their Spirits cannot so harmoniously accord with mine, or mine with theirs, either in Prayer or other holy duties, as is meet, and most comfortable; whose golden rule, and bond of Perfection consists in that of mutual Love and Charitie.
Some remedies are worse then the disease, and some comforters more miserable then misery it self; when like Job's friends, they seek not to fortifie ones minde with patience; but perswade a man by betraying his own Innocency, to despair of Gods mercy; and by justifying their injuries, to strengthen the hands, and harden the heart of insolent Enemies.
I am so much a friend to all Church-men, that have any thing in them beseeming that sacred Function, that I have hazarded my own interests, chiefly upon Conscience and Constancie, to maintain their Rights; whom the more I looked upon as Orphans, and under the sacrilegious eyes of many cruell and rapacious Reformers; so I thought it my dutie the more to appear as a Father, and a Patron for them and the Church. Although I am very unhandsomly requited by some of them; who may live to repent no lesse for My sufferings, then their own ungrateful errours, and that injurious contempt and meannesse, which they have brought upon their Calling and Persons.
I pity al of them, I despise none: only I thought I might have leave to make choice of some for My special Attendance, who were best approved in My Judgment & most sutable to My affection: For, I held it better to seem undevout, and to hear no mans Praiers, then to be forced, or seem to comply with those Petitions to which the heart cannot consent, nor the tongue say Amen, without contradicting a mans own understanding, or belying his own Soul.
In Devotions, I love neither profane boldnesse, nor pious non-sence; but such an humble and judicious gravitie as shews the Speaker to be at once considerate both of Gods Majestie, the Churches Honour, and his own vilenesse; both knowing what things God allows him to ask, and in what manner it becomes a sinner to supplicate the divine mercie for himself, and others.
I am equally scandalised with all Praiers, that sound either imperiously, or rudely, and passionately; as either wanting humilitie to God, or charitie to men, or respect to the dutie.
I confess I am better pleased as with studied and premeditated Sermons, so with such publick Forms of Praier, as are fitted to the Churches and every Christians daily and common necessities; because I am by them better assured, what I may join my heart unto, then I can be of any mans extemporary sufficiencie: which as I do not wholly exclude from publick occasions; so I allow its just libertie and use in private and devout retirements; where neither the solemnities of the dutie, nor the modest regards to others, do require so great exactness as to the outward manner of performance; Though the light of understanding, and the fervencie of affections I hold the main and most necessarie requisites both in constant, and occasionall, solitairie, and sociall Devotions.
So that I must needs seem to all equal minds with as much reason to prefer the service of my own Chaplains before that of their Ministers, as I do the Liturgie before their Directorie.