Direct. X. But do you mend the matter by casting off all, or by running into greater inconveniences? Is not their imperfect prayer and communion better than your idle neglect of all, or unwarrantable division? It is a sign of an upright heart to be most about heart-observation, and quarrelsome with themselves; and the mark of hypocrites to be most quarrelsome against the manner of other men's performances, and to be easily driven by any pretences from the worship of God and communion of saints.
Tempt. XI. The devil will set one duty against another: reading against hearing; praying against preaching; private against public; outward and inward worship against each other; mercy and justice, piety and charity, against each other; and still labour to eject the greater.
Direct. XI. The work of God is an harmonious and well-composed frame: if you leave out a part you spoil the whole, and disadvantage yourselves in all the rest; place them aright, and each part helpeth and not hindereth another; plead one for another, but cast by none.
Tempt. XII. The commonest and sorest temptation is by taking away our appetite to holy duties, by abating our feeling of our own necessity: when the soul is sleepy and feeleth no need of prayer, or reading, or hearing, or meditating, but thinks itself tolerably well without it; or else grows sick and is against it, and troubled to use it; so that every duty is like eating to a sick stomach, then it is easy to tempt it to neglect or omit many a duty: a little thing will serve to put it by, when men feel no need of it.
Direct. XII. O keep up a lively sense of your necessities: remember still that time is short, and death is near, and you are too unready. Keep acquaintance with your hearts and lives, and every day will tell you of your necessities, which are greatest when they are least perceived.
Tempt. XIII. The tempter gets much by ascribing the success of holy means to our own endeavour, or to chance, or something else, and making us overlook that present benefit, which would greatly encourage us: as when we are delivered from sickness or danger upon prayer, he tells you so you might have been delivered if you had never prayed. Was it not by the physician's care and skill, and by such an excellent medicine? If you prosper in any business, Was it not by your own contrivance and diligence?
Direct. XIII. This separating God and means, when God worketh by means, is the folly of atheists. When God heareth thy prayer in sickness or other danger, he showeth it by directing the physician or thyself to the fittest means, and blessing that means; and he is as really the cause, and prayer the first means, as if he wrought thy deliverance by a miracle. Do not many use the same physician, and medicine, and labour, and diligence, who yet miscarry? Just observation of the answers of prayer might do much to cure this. All our industry may say as Peter and John, Acts iii. 12, "Why look ye so earnestly on us, as if by our own power or holiness we had done this?" when God is glorifying his grace, and owning his appointed means.
Tempt. XIV. Lastly, the devil setteth up something else in opposition to holy duty, to make it seem unnecessary. In some he sets up their good desires, and saith, God knoweth thy heart without expressing it; and thou mayst have as good a heart at home as at church. In some he sets up superstitious fopperies of man's devising, instead of God's institution. In some he pretendeth the Spirit against external duty, and saith, The Spirit is all; the flesh profiteth nothing. Yea, in some he sets up Christ himself against Christ's ordinances, and saith, It is not these, but Christ, that profits you.
Direct. XIV. This is distracted contradiction: to set Christ against Christ, and the Spirit against the ordinances of the Spirit. Is it not Christ and the Spirit that appointed them? Doth he not best know in what way he will give his grace? Can you not preserve the soul and life, without killing the body? Cannot you have the water, and value the cistern or spring, without cutting off the pipes that must convey it? O wonderful! that Satan could make men so mad, as this reasoning hath showed us that many are in our days. And to set up superstition or pretend a good heart against God's worship, is to accuse him that appointed it of doing he knew not what, and to think that we are wiser than he! and to show a good heart by disobedience, pride, contempt of God and of his mercies!