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Hannah, in the first of Samuel, the first chapter, and the thirteenth verse, and Mofes, in the fourteenth chapter of Exodus and the fifteenth verfe, Why prayeft thou to me? when no words were uttered that is, an internall & fpirituall praying between God and us, which all the creatures have, but the invocation upon the name of God is a thing externall, as the Pfalmift speaks, Pfalm 77. and the 1. verse, I will crie to God with my voyce, and in the one hundred and fixteenth Pfalm, and the fourth verfe, I will call upon the name of the Lord, faying, Lord I beseech thee deliver my foul: So that Mofes meaning is to thew, that not only an internall calling upon the name of God by defires, but that then there began an externall and vocall ferving of God, with a profeffion of religion. Now to invocate in the name, is one thing, and to invocate upon the name of God, is another, the one is the party that is called upon, the other fets out the party in whofe name he is called upon, which shewes the perfons diftinct in the deitie, as our Saviour expounds ir, in the fixteenth chapter of Fohn, and the twenty third verfe, whatsoever ye fhall ask the Father in my name, he will give it you: There is both God the Father that is called upon, and Chrift the Sonne, in whose name we pray. That is the difference between the two names, that is, they put not their trust in their own names, or in the armes of flesh, or in any other humane name, but in God; and not only invocate God, but they invocate him in nomige, that is in the name of another, And there is no other name given by which we shall be saved, but the name of Fefus, Alts the fourth chapter and the twelfth verfe; and as in the fift to the Corinthians, the third chapter and the eleventh verse, Other foundation then that can no man lay. Now whereas we have in this verse, in nomine Dei, and femen aliud, in the former he fhewes plainly what he means by pofuit deus femen aliud, viz. that there is a person that shall be our feed, in whose name we are to truft, and invocate God: fo that in thele verses the mysterie of Chrifts incarnation is plainly expreffed to those that shall well look into it.

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Now it is plain when he speaks of invocation, he means not pray er only, but by a part he expreffeth the whole, which is by a Synechdoche, as in the fecond chapter of Foel and the twenty third verfe, Every one that calls upon the name of the Lord, shall be faved, which is repeated by the Apostle, Romans the tenth chapter and the fourteenth verfe; but you must mark what he faith after, How fhall they call upon him, in whom they have not beleeved there is faith required: Then he goes a step farther, How shall they beleeve in him of whom they have not heard? as if he fhould fay it is impoffible; therefore hearing is neceffary: And how fhall they hear without a Preacher? there is the office of preaching: And how fhall they preach unless they be fent ? there is the authority of ecclefiafticall power. We fee what duties the Apostle raiseth from invocation, and confequently we muft know, that when they began to call upon Gods name, then allo

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they began to beleeve in him: For albeit prayer is the more generall part of invocation, as a crying unto God, as the Fathers ob ferve from the fignification of the word; the exercife of prayle and thanksgiving is more effectuall to that purpose. But we add allo as a fpeciall part of invocation, the bleffing of the people, which, in the fixt chapter of Numbers and the twenty feventh verle, is cal led A putting of the name of God upon the people, fo fay we alfo of Chri stian vowes and oathes, that the due regard had to the testifying of a truth, when a man doth call on the name of God, and deliver that which is true; that is also a service of invocation, whereby we confeffe God able to punish us as a Judge if we fwear not truly Therefore invocation is of a farre larger compaffe than an ordinary man would imagine, but especially when we confider it not only in generall, but in particular, when it is in the prime For if invocation be commanded at the time of publique prayer; much more is prayer and invocation commanded at the facrifice, whereof we have an example in Abraham, who built an Altar and called up on the name of the Lord, Genefis the twelfth chapter and the eighth verfe, and Pfalm the one hundred and fixteen h, and the thirteenth verfe, Calicem falutarem accipiam, & invocabo nomen Domini, ás if he fhould fay, then is invocation at the highest, when a man hath the tup of falvation in his hand So that there is no part of religion in refpect of prayer and the service of God, which may not be redu ced to invocation. That is for the nature of invocation.

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Touching the beginning of it, that is not without a fcruple; for we may ask this question, if invocation were not before? and whether Adam and Abel did not call upon God? They did no doubt: But as I told you when I handled verse the twentieth, that Fabal was the Father of fuch as dwell in Tents, and have Cattel; and Fubal the Inventer of Musick, and Tubal-Gain of Weapons; and yet that Cain was an Husbandman,and Abel a Keeper of Sheep,and confequently they had the use of the Share and Mattock for tillage, which could not be had without fome knowledge in Tabal-Cains Trade, and yet the invention is ascribed to them; for a man is faid to begin a thing when no man hath done it before; and another may be faid to be the Inventer of the fame thing in refpect of fome fingular manner of doing it, and to bring it to better purpofe: So it cannot be denyed that Abel was a Shepheard, and had ufe of Tents, and yet Fubal is faid to be the Inventer of them, because they were perfected by him: So for the other Trades. In like fort no doubt there was a kinde of invocation peformed by Adam and Abel, but that which is here expreffed, is meant of fome fpeciall and fingular manner of invocation not used before; as thus. Before Enofbes time every man invocated feverally, and called upon a part, but in the time of Enosh they began to come together to serve God; then was that publique mee ting and congregation performed, which Chrift fpeaks of, Matthew

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the eighteenth chapter and the twentieth verfe, When two or three be gathered together in my name, I will be in the midft: Then began the ecclefiafticall worship in the Church: Before every man in his own private house, but the publique invocation came in with Enofh, in whofe time there was a publique place dedicated to that end, that is, there was invocatio templi, as well as invocatio catus.

Again we fay there was an invocation before, that is, they prayed as the fpirit moved them, but a formall invocation with Rites and Ceremonies, fet down after a speciall manner, which we call the Lyturgie or publique fervice that began with Enofh then began to appear the face of a Church. If you ask why this was not done before you fhall fee it could not; for there being but Adam and Abel, and then Abel being flin, Adam was alone, and they that must be the lower part of the Church, must be two or three at least. Then it must begin in the Family of Seth, for it is impoffible that this could be till there came a third perfon, which was Exosh: And then it pleafed God to reveal this manner of invocation: For we know the Church confifts of parties to govern, parties to teach, and partes to receive direction. To govern and teach are two things, but performed now by one: then they began to call upon the name of the Lord that was a thing agreeable to naturall fenfe, but before this time it was not fo exquifitly done, and which is a thing memorable, they did this in the midst of a naughty and crooked Nation, Philippians the fecond chapter and the fifteenth verfe for now they durft openly profeffe a publique fervice of God and invocate his name, notwithstanding the wicked feed, and efpecially when they fee Abel come to an untimely end, that becaule he called upon God, therefore he fuffered martyrdome. Befides that, albeit Enoch built a City, and Tubal-Cain invented armor, yet they will follow Abel, and profeffe themselves Seths Children, this fhews they were endued with a heroicall fpirit, and had this conceit in the name of God, that it should be a ftrong Tower to defend them, that how foever the gates of hell did expofe themselves against them, yet they should not be able to prevail.

A third thing to be noted is, that they took upon them this profeffion, and publique aknowledgement of invocating the name, as in the fourth chapter of Ifaiah and the first verfe, Let us be called by thy name, and as it is in the ninth chapter of Daniel and the eighteenth verfe, They would be known to be a people who called upon the name of God, they took upon them the profeffion of a Church, and the title to be called Invocators on Gods name, whofe name was their treasure, whofe fervice their delight, and whole wo hip was their glory, that is, They took upon them to be called Chriftians and true Worshippers of God, against all others of the wicked race; which diftinction is fhewed after, when

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the house and pofterity of Cain matched with the Sonnes of Seth, and fo began there a medly to be made. Soe we fee what Mofes meaneth by bringing thefe two verfes into this chapter, viz, that the Godly fhould not be difcouraged, as if he had forgot his promifes: Therefore he ends the chapter with Enosh, a godly man, to fhew first he will have them Worshippers, and yet fuch fhall not be without forrowes; and therefore Seths Sonne is called Enh, that is, forrow,

We have heard what invocation Mofes fpeaks of, the nature and manner of it, that it contained all the exercises of Chriftian fer, vice, and how it began in Enefh after a fet manner, that this must be done, and should continue, notwithstanding the wicked feed of Cain doe fer themselves to maliciously against it: So we fee Mofes hath brought us to the Roof of the Church, for till that time there was no Church, but now he hath brought us to a Congregation of such as did invocate the name of the Lord.

AMEN.

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