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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	call_v	father_n	son_n	22,994	5	6.0917	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41129	The spirituall man's directorie guiding a Christian in the path that leads to true blessednesse in his III. maine duties towards God : how [brace] to believe, to obey, to pray [brace] : unfolding the [brace] Creed, X. Command., the Lords prayer / by that reverend and faithfull minister of Gods word Mr. William Fennor ...	Fenner, William, 1600-1640.	1648 (1648)	Wing F702; ESTC R41150	81,283	149

for them but rather bewaile them Phil. 3. 18. Secondly who though they have mercies and graces yet they doe not communicate them to others to occasion thanksgiving they are like with-holders of Corne whom the people curse Prov. 11. 26. Thirdly who envy and repine at the blessings of others consider therefore first if we envy our brothers good doth us no good but harme Iob. 5. 2. Secondly it is safer for us that another should have such and such blessings then we for then they must give account and not we Luke 16. 2. Thirdly it is better for us too is it not better that the eye should have the blessing of Sight then the foot or the hand 1 Cor. 12. 21 Q. 135. Because Confession is to be joyned with prayer Dan. 9. 20. and is put ●or Prayer Nehem. 9. 3. Tell me whether is it necessary to prayer to confesse our sinnes in it A. Expresse confession is not necessary alwayes in Prayer Act. 4. 24. but implicite is when the Apostles prayed God for boldnesse they did implicitly confesse their want of it verse 29. one of these two confessions is necessary for confession it is put for prayer Dan. 9. 4. First because prayer it selfe does confesse our poverty of spirit Luke 1. 53. and it inferreth humbling of our selves and a sence of our owne insufficiency for if we were sufficient in our selves what need we goe to God Iam. 4. 10. Secondly both we and our prayers are vile and uncleane Iob. 40. 4. but expresse confession is necessary when our consciences is fouled with guilt Psal 32. 5. not to informe God for he knoweth mens sins 2 King 19. 27. but First to cleare the Lords justice Nehem. 9. 31 32 33. Secondly to obtaine mercy Prov. 28. 13. Thirdly to lay hold on Gods faithfulnesse 1 Iohn 1. 9. I doe not meane of every particular sinne for first our sinnes are innumerable and cannot all be reckoned up Psal 40. 12. Secondly some of them we know not Psal 19. 12. but our greivouser sinnes then we must particularly confesse 1 Sam. 12. 19. First because these shew that we have need of a God of salvation Psal 51. 14. Secondly such sinnes most wast conscierce most dead the heart and most binder us from seeking Gods faco Hos 5. 15. such are the rootes of many other sinnes and if we roote them out many others will the easilier fall off 1. Tim. 6. 10. Q. 136. As Manoah said to the Angell how shall I order the Child Iudg. 13 12. So may I say of Confession how shall wee order our Confession how shall we make it A. Wee must doe with Confession a● Christ saith of Hearing we must take heed how Luk. 8 18. First the confession of sinne must be naked without hiding of ought Prov. 28. 13 though the committing of it be the worse the lesse wee doe hide it Isa 3. 9. Secondly by way of judging our selves 1 Cor. 11. 31. and inditing our selves 1 Chron. 21. 8. Thirdly with griefe and sorrow and compunction and smiting of our bres● Luk. 18. 13. Fourthly shame and confusion of face Ezra 9. 6. casting our spirits and selves downe Ezra 10. 1. Fiftly giving over our old company and seperating our selves from them Nehem. 9. 2. Sixtly accepting the punishment of our iniquity Levit. 26. 40. 41. not onely confessing our sinnes Dan. 9. 4. but setting our hearts to it vers 3. Seventhly with Faith Act. 19. 18. and with having our sinnes ever before us Psal 51. 3. Besides this confession before God in some cases there must be a confession first before the Magistrate Ioh. 7. 19. Secondly before a Brother 1 Sam. 26. 21. Thirdly before one another Iam. 5. 16. Fourthly before a Minister Marke 1. 5. Q. 137. Whether are wee bound to pray the Lords Prayer ●ust those very words and no other there be some suspitious people that say let us pray for this and let us pray for that and let us Pray for the estate of the whole Church and let us pray for the King and for all these things let us say the Lords prayer doe these men doe well A. No Christ when he bids us say Our Father which art in heaven c. Luk. 11. 2. He does not meane that wee should precisely keepe our selves to these words but that we should Pray after that manner Math. 6. 9. As Ministers should preach nothing but the Word 2 Tim. 4. 2. and yet they may give the sence in other words Nehem. 8. 8. First because the Apostles prayed in other words and did more specialize their Petition Act. 1. 24. Secondly this prayer is diversly set downe by the Evangilists one way in one Math. 6. 11. another way in Luke Luke 11. 3. one way in one Math. 6. 12. another way in the other Luke 11. 4. Thirdly who knowes this is all that Christ uttred Iohn 21. 25. we see plainly Mathew sets down more then Luke doth it may be Christ spake more then either hath expressed Math. 6. 13. Fourthly Christ himselfe did not use these very words ever when he would pray Lazarus alive he did not say the Lords prayer over the grave Ioh. 11. 41. when he would pray for his Apostles he did not say the Lords prayer over them Iohn 17. 1. Fiftly our speciall sinnes and wants doe require that we should pray more specially then so 2 Kings 19. 15. Sixtly we read of praying all night we can not think that the Lords prayer was said over and over againe and againe Luke 6. 12. we are to continue in prayer what by going over and over the Lords prayer no Col. 4. 2. neither is it necessary to conclude our prayers with this Act. 4. 30. and yet we may if we will Luke 11. 2. neither is there any thing against it No though it be scripture the same thing may be scripture and the word of God and yet the prayer of a man Psal 90. 12. Q. 138. Why doth our Saviour teach us to call God father in our prayers A. First to reach us we cannot pray to him except he be our Father and we have the spirit of his Sonne Gal. 4. 6. Secondly to assure us that he will give us good things Luk. 11. 13. Thirdly to call no man father on earth for he is our own father Math. 23. 9. Fourthly that we may behave our selves towards him as a Father Deut. 32. 6. First to honour him as a father Mal. 1. 6. Secondly to count our selves sojourners as long as wee be absent from him 1 Pet. 1. 17. Thirdly to be seperate from the children of this world and to touch no uncleane thing 2 Cor. 6. 18. Fourthly to be followers of God seeing he is our father Ephes 5. 1. to be obedient children taking heed of all lusts 1 Pet. 1. 14. to continue so doing to the end and to overcome otherwise hee is not our Father nor wee his Children Rev. 21. 7. If wee desire that hee should be our Father first we must

hands Rom. 8. 22. Indeed wicked men may have a civill right before men to the creatures Nabal shared his sheep 1 Sam. 25. 2. and must feed upon the creatures because they are forbidden to murder themselves Exod. 20. 13. Q. 100. Which is the third Branch A. A positive corruption of nature 1 Cor. 15. 50. whereby the whole man is not onely fleshly out flesh it selfe Ioh. 3. 6. it being a compleat body of sinne Rom. 7. 24. consisting of all the members verse 23. the minde an enemy unto God Rom. 8. 7. desperately inclined by carnall reason to devise evill Ier. 4. 22. the will selfe-willed 3 Pet. 2. 10. the affections invincibly set upon the things here on earth Col. 3. 2. except Christ raise 〈…〉 up againe verse 1. the memory apt to forget spirituall things 2 Pet. 1. 9. and to remember carnall or carnally Math. 27. 63. the Conscience errecouerably evill Heb. 10. 2. except Christs eternall Spirit once purge it Heb. 9. 14. and therefore it is the nature of a man to be a child of wrath Eph. 2. 3. which is most constant And unalterable and unpossible to be healed except the power of the Almighty change it and quicken it altogether with Christ verse 5. Thus is every man conceived and born nay David himselfe Psal 51. 5. and though he be baptized and then presently die yet if he were not Baptized with Gods Spirit too Iohn 3. 5. and borne againe from above he could not be saved verse 3. Q. 101. How is Originall sinne called in Scripture A. First because this only is hereditary it s called absolutely sinne Rom. 5. 12. Secondly because it can never be gotten quite out in this life it is called the sinne that dwelleth in us Romans 7. 17. Thirdly because of its wonderfull fast hold it hath gotten of our natures it is called the sinne that hangs so fast on or that so easily besets us Heb. 12. 1. Fourthly because it hath enthralled the whole man and every faculty and members it is called a law in our members Romans 7. 23. Fiftly because of its antiquity and maturity and experienced subtilty it is called the old man Romans 6. 6. Sixtly because it is ever hatching and conceiving of evill and though a man have never so much grace yet it is ever lusting against it it is called lust Iam. 1. 14. which will not let the godliest man under heaven doe that good that he would Gal. 5. 17. Seventhly because it is directly opposite to the spirit and all the graces of the spirit it is called the flesh Eph. 2. 3. and the uncircumcision of the flesh Col. 2. 13. and because a carnall man loves it as deare as he do's his heart blood it is called blood too 1 Cor. 15. 50 c. Q. 102. The Papists say that it is not properly a sin but after a manner the Pelagians say there 's no such sin by progation but only by imitation and the Anabaptists say that now under Christ there 's none borne in sin How doe you prove then that there is such a sinfull corruption of nature properly so called A. First David shewes plainly that sin was propagated to him Psal 15. 5. Secondly Eliphaz shewes that sin is now as naturall to a man as water to a fish Iob. 15. 16. Thirdly Iob shewes it is such a wofull corruption that no creature can ever purge it out Job 14. 14. Fourthly Moses shewes that there is such an infinite deprivation in mans nature that all that flows from it though it seem never so holy and godly and religious yet it is onely evill and continually evill Gen. 6. 5. Fifthly Paul shewes that mans nature is so truly corrupted that there is nothing in it but it is the object of Gods wrath Eph. 2. 3. Lastly it is such a dolefull contagion that the dearest of Gods Saints whensoever they look on it they are faine to cry out O wretched man that I am Rom. 7. 24 and this Originall sin remaines still after Baptisie the Saints at Rome were baptised Rom. 6. 3. and yet it was in them only they were to look to it that it might not reigne in them verse 12. and if a soul be under grace he is not freed from the inexistency of it and the continuall assaults of it but only from the Dominimon of it verse 14. and because its a fountaine ever runing a fresh we must every day sue out a new pardon Math. 6. 11. and ever goe to the fresh fountaine to be washed a new Zach. 23. 1. Q. 103. What doth this Doctrine or Originall sinne teach us A. First to begin our humiliation here thou wert a transgressor from the wombe Isa 48. 8. Secondly not to trust any of our faculties David would not trust his mouth without a bridle Psal 39. 1. he would have no wicked thing in house or before his eyes Psal 101. 7. Ioseph would not trust himselfe with the hearing of or being with his Mistresse Gen. 39. 10. Thirdly to keep our heart with all diligence Prov. 4. 23. and to bind the Law of God about our heart Prov. 6. 21. nay Fourthly not to trust any grace that we have received already nor to count our selves to have apprehended enough but still to presse forwards Phil. 3. 12. Fifthly to be still laying aside more and more of this weight Hos 12. 1. and to be still warring against it for it still warres against us 1 Pet. 2. 11. for first this sin is an enemy ever present with us nay even when we are doing the best good Rom. 7. 21. Secondly because our heart is worse by reason of this sin Hazael could not believe what a vile heart he had 2 King 8. 13. no nor Peter neither Math. 26. 33. Thirdly because its a madnesse in the heart there is no trusting of a mad man Eccel 19. 3. Suppose we stand for the present and another fall as we must restore him so we must consider our selves it may be our case be we never so spirituall Gal. 6. 1. Q. 104. What doth the last Commandement command and forbid A. It commands the inward parts Psal 51. 6. to be incorrupt in the hid man of the heart 1 Pet. 3. 4. it forbids all inward lust Rom. 7. 7. and all first motions of sinne verse 5. even before the consent and allowance of the evill verse 15. and all lustings after evill 1 Cor. 10. 6. or after the good creatures of God in a carnall manner Num. 11. 4. and all the squint-eyed lookings of the heart 1 ●ohu 2. 1. for the very lusts are First ungodly Iude. 18. Secondly they are foolish and hurtfull and they may drowne men in perdition 1 Tim. 6. 9. Thirdly they are deceiveable Eph. 4. 24. Fourthly worldly Tit. 2. 12. Fiftly they are of the Devill Ioh 8. 8 44. Sixtly they are the very choakers of grace Mark 4. 19. Seventhly they are the first wheeles of a sinfull conversation Eph. 2. 3. the first

What use doe you make of Gods secret will A. First in all our intention we must be carefull to insert this If it be Gods will Iam. 4. 13 14 15. either implicitely 1 Cor. 11. 34. or expressely Act. 18. 21. for there may be a thousand counsels in our hearts but none of them all can stand 〈◊〉 that which is appointed in heaven Prov. 19. 21. Secondly we must never be over earnest in our undertakings least Gods will comming forth to the contrary puts us to discontent and vexation 1 King 21. 4. Thirdly we must labour to be provided for whatsoever may break our purposes of Iohn 11. 11. if it be Gods will our purposes shall never take effect he hath many wayes to doe it Isa 59. 10. he suffering us to be inconsiderate Prov. 15. 22. by taking us away before we effect that we purposed Psal 146. 4. what a pitifull case had Ionathan been in if he had not been provided for all may be he aimed to be next David when he came to the crown 1 Sam. 13. 2. Fourthly we must beware that we run not against Gods revealed will rather then suffer our purposes to be frustrate the old Prophet of Bethel when he had a purpose to get the Prophet of Iudah home to his house rather then he would be hindred of his purpose he told a wretched lye 1 King 13. 18. the unjust Steward having a purpose to live make himselfe friends rather then he would be hindred of his purpose he would couzen his Lord Luke 16. 4. Fiftly we must be ready to submit to Gods will against it comes to be revealed what it is Act. 21. 4. Sixtly we must remember that even our owne hearts cannot will as we list but as God list Prov. 21. 1. nor our tongues answer as we list though we have what to answer but as God lists Proverb 16. 1. Q. 149. What pray we for in this Petition thy will be done A. First That we may renounce our owne will Math. 26. 39. whether it be our ●●rnall will called the will of our flesh Eph. 2. 3. which must be absolutely renounced for it is contrary to the will of the spirit Gal. 5. 17. or our naturall will whereby we will life and maintenance and freedome from torment and this we must renounce respectively namely when Gods will stands in competition Iohn 5. 30. Secondly we pray that God would make us content with his will whether it be disposing of our allowance Heb. 13. 5. or correcting us for our sinnes 1 Sam. 3. 18. Thirdly we pray that God would enable us to doe his commanding will Psal 143. 10. Fourthly we pray that we may doe it as Gods Angels doe Psal 143. 20. that is first readily without delay Psal 119. 60. Secondly willingly Psal 40. 8. that it may be our meate to doe it Iohn 4. 34. Thirdly constantly 1 Chron. 28. 7. Fourthly faithfully not picking and chosing but all the Lords will Act. 13. 22. Q. 150. What say you of the will of Gods word or command is it the Lords will that men shall do it or else woe is unto them A. Yea for that is his will by force of a law Rom. 2. 18. and the businesse that he bids men to do Luke 2. 49. and what ever prophane wretches thinke he will for a certaine require it Psal 10. 13. and if men will not doe it he himself will see it done one way or other Ezek. 21. 28. Gods word must needs be his peremptory will first because it is his pleasure Ezra 10. 11. Secondly because he engages his glory upon it therefore he wills it above heaven and earth Psal 148. 13. he will sooner let heaven earth come to naught then any title of his word not be done Math. 5. 18. his wisdome is engaged upon it too and therefore it is called his wisdome Prov. 2. 2. his holynesse is engaged upon it too and therefore it is called the word of the holy one Iob. 6. 10. and his power too and therefore none that neglect it shall escape except they be stronger then he ● Cor. 10. 22. and his greatnesse too his greatnesse is stamped upon every jot of his word Hos 8. 12. Thirdly it s a signe now strongly the Lord willeth his word by the greatnesse of the reward that he propounds to them that keep it Psal 19. 11. and by the greatnesse of the plagues that he threatens to them that will break it Deut. 28. 59. Fourthly it appears by the Lords importunity whereby he wooeth us to do it Math. 27. 37. Fiftly by the cost he was at to purchase his word he delivered his own son up unto death to procure us this will and testament Heb. 9. 16. and therefore how shall they escape that are stubborne against it and slight it Heb. 2. 2 3. Q. 151. What motives are there to perswade us to doe the Lords will A. First if we do the Lords will the Lord will heare our prayers Ioh. 9. 31. Secondly if we do the Lords wil we shal abide for ever 1 Ioh. 2. Thirdly 27. The doing of Gods will puts a great Nobility upon us Mark 3. 35. Fourthly hereby we shew our selves to be the servants of God Eph. 6. 6. Fiftly to do the Lords will is a signe of one that shall enter into heaven Math. 7. 21. Sixthly by so doing we please God Heb. 13. 21. when we do our owne will and not Gods we exalt our selves above God Dan. 11. 36. we said in out Baptisme that we should do the Lords will and therefore if we will not we are lying children Isa 30. 9. Q. 152. Tho fourth Petition is Give us this day our daily bread what is meant by bread here A. First Bread it selfe in particular 2 King 4. 32. which strengthens mans heart Psal 104. 15. Secondly that and also any other food Gen. 3. 19. any meales meat 2. Kings 6. 22. even flesh too Gen. 18. 5 7. and rayment too and whatsoever our naturall life needs Eccl. 11. 1. even all outward things Gen. 49 20. for not only food but rayment and warmth and other outward comforts do feed us a man may be starved with cold and therefore whatsoever helps to satisfie the desire of nature may be called bread Prov. 20. 13. Fourthly it signifies spiritually Christ too Iohn 6. 51. and his word Amo. 8. 11. and his grace 1 Cor. 5. 8. and his promise Math. 15. 26. But this spirituall bread is not here meant we pray for spirituall bread in the other petitions here only for our daily sustenance Luke 11. 3. indeed it is good to raise up our meditations from hence unto supernaturall meate Iohn 6. 27. First because man liveth not by bread only but by every word of God Math. 44. Secondly because a wise man looketh higher then the food of his carkase Prov. 30. 8. neither is the Sacramentall bread heere meant for that we pray for in the first Petition it being the fealing