THE SAINTS REFVGE A SERMON PREACHED by A Reverend DIVINE, and now published by a well-willer to the Truth for the comfort of Gods people.  psalm. 9.9. 
The Lord also will be a Refuge for the oppressed: a refuge in times of trouble.  
ROTTERDAM Printed by james MOXON or THOMAS LAPPADG, and ●re to be sold at his shop neree the Jron-Bridge 1641.   

To the Reader.  
GEntle Reader, troublesone times wherein Gods people are chased and pursued, by fears without, and terrors within, so as they find little or no rest: do require many places of refuge. And meeting with this sermon( though onely taken by pen from the Preachers mouth) wherein I find the onely safe Refuge for a poor distressed soul described, as also the way to it, and the safety and security in it? J thought good to Put it to press,( though without the Privity of the Author, for which cause I also conceal his Name) in hope that though there be many subjects of this nature abroad already, yet that this also shall be welcome to some, and not without its fruit in Gods glory, and the comfort of wearied fainting souls: Wherefore as I desire acceptance with thee of my endeavours, so and much more J desire the blessing of God may go along with it, to bless it to thee, and commit thee to the same blessing in Iesus Christ. Amen.  
Farewell   
HEBR. 6.18. 
That by two immutable things, in which it is impossible for God to lie we might haue strong consolation, who haue fled for refuge to lay hold upon the hope set before his.  
IT hath always been the manner of the wicked to set themselves against the people of God, and the people of God are ready to be in great fears, by reason of the malice of the wicked, for which the Lord seemeth to chide his people as it were, as Isai. 51.12. 
Isai 51 12.  I am he that comforteth you, who art thou that thou shouldst be afraid of a man, or of the Son of man that shalbe made as grass? And as a remedy for this, he hath appointed many Officers to look to his Church, and to show her, that as a shepherd is careful over his flock, so will God be, and much more over those that are his: The Angels of the Church, that is the ministers, must speak to them as the angel did to Paul, fear not for I am with thee, 
Act 27.24.  and we live under such a Prince blessed be God for it, who is a harbourer of the people of God: We for our parts cannot but hear what the enemies of God threaten against us, now the Lord in this text hath shewed us, where we may be safe and secure, out of the reach of them all, Here in this city of Refuge, is a Harbour a Sanctuary, if God be pleased to manifest it to our souls. This Text sheweth unto us where we may haue safety against all our enemies. 
Psal 32 7. & 119.114.  The Lord in the psalms teacheth his people where they may find a hiding place against his wrath, then much more will he defend them against his enemies. The Lord is onely our safety to be found, as for men, if you fly to them, they will prove miserable comforters, so that we shall be at a loss, and cry as Reuben did, whither shall I go? 
Gen 37.30.  The Lord here dealeth with his people, as he did sometimes with the Israelites when they were in Egypt, and he was intended to destroy all the first born of the egyptians, he taught them how they should be secure, what they should do: that they might not be touched. He doth to them as Solomon did to Shimei, he appointed him a place, that if he would keep in and abide he should be safe, but if he went out his life was in danger. in these verses, there are three things considerable.  
First. The benefits that God doth intend to his people, and that is, strong consolation, such whereby they are able to master all miseries, and to withstand all troubles, and to ward of all the blows that the wicked do aim at them.  
Secondly The means whereby this should be done, and that is in the beginning of the vers, the covenant God made with them and the promise.  
Thirdly. The persons that shall enjoy this, and to whom this benefit is intended, and they are the heires of the promises, which are set out unto us two ways, whereby every one may know whether he be such an one as to whom these benefits do belong.  
First by a double act one at the end of another, namely they shall fly and take hold.  
Secondly the place whither they shall fly, and that is described unto us three ways.  
First by the properties of it, it is like a Refuge, an Altar, or a Sanctuary.  
Secondly by the effect of it, which it worketh in them, it worketh hope in them.  
Thirdly the situation of it, it is before them, whereby they haue access unto it, A man seeketh not after that which he cannot apprehended, but the apprehension of the thing maketh him seek after the attaining of it, now all this is spoken in the Allegory, The Lord alludeth to an appointment that he made to the Iewes, in the time of the old Law. If one did kill another unawares, not bearing malice against him formerly, he should fly to the city of refuge, and there he should be safe, now of these cities God commanded there should be six in the twelve tribes of Israel, so that in every two tribes there should be a city as you may see Deut. 19. but if the city were a great way of, and the Temple were nearer then the City, then should they fly to the Temple, and lay hold upon the horns of the Altar, and so they should be secure and safe from the avenger of blood, in like manner it is with us, there is none of us but hath  shed blood every man in particular, none in any family, but is guilty of blood, even of the blood of the Lord Iesus Christ: the Iewes were but our slaves, for that which they did we do, as those that come to the Sacrament unworthily, when they take hold of the bread, it is like the laying hands upon Christ, as the theeues laid hold on Christ to take him, the lifting up of the bread to thy mouth is like the souldiers lifting up Christ to the cross, the powring down of the wine, is like the souldiers shedding of blood, by piercing of Christ, the flocking of unworthy receivers in the Church in the morning, is like the company that came to apprehended Christ, the singing of psalms, in time of Celebrating the Sacrament is like the mocking of Christ, the ministers that give it in a careless manner do as Iudas did, betray Christ into the hands of sinners, thus every one is guilty of blood, and God will come and make inquisition for blood, and when God cometh what shall we do, now every soul that seeth this danger dare not stay in any place, nor rest any where for shelter, but make all hast and fly to the free love of God in Christ, as unto this Sanctuary, he fleeth as one that is pursued, to the free grace of God, there he makes his abode, he is never satisfied, he is never quiet, till he come to this city of Refuge, and there he liveth as in a Sanctuary, out of the fear of all men and Divels, out of the fear of the Law, and out of the fear of Gods iustice.  
Now there is one knot in the text to be untied, and that J  told you before, namely that this altar is the free grace of God, but you find no such word in the text, therefore you are to understand ▪ that in Scripture, it is usual to set out the cause by the effect: as in some places, Christ is called our consolation, as in the 7 chapter of this book, and verse. 9. it is said he hath brought in a better Covenant, and presently after it is said, he hath brought in a better hope, such phrases wee haue many in Scripture, as Rom 5. It is said we haue entred into this grace wherein we stand, the doctrine is this.  
The free grace of God is like a city or altar, whereto every soul that flieth and taketh hold, may live as in a sanctuary & be secure & safe by the free grace of God, where by he saveth some not looking to any thing that is in them, nor any work of theirs, but onely to his own good will & pleasure.  
This doctrine consisteth of 3, parts or is compounded of 3. ingredients. First he that will haue this benefit must fly. Secondly he must lay hold. Thirdly the privileges he shall haue when he is entered in, he shal live in a Sanctuary.  
The first part of the Doctrine is, that he which will haue this benefit must fly. Here is the carriage of the soul when he maketh after Christ, he flieth after him, as Jer. 3.20, In this act of flying that you may not be mistaken, consider these three things, 1. The soul apprehendeth itself pursued. 2. It dares not stay any where, in any other place. 3 it maketh hast to enter in First. It apprehends itself pursued the Lord bringeth the soul to an impossibility of itself to be saved and therefore it makes hast to fly away, as Jsa. 13 14.  
The people God are compared to doves, 
Jsa. 60.8.  that flee to the holes of the windows, they flee as one that is pursued.  
When the guilt of sin doth pursue the soul, it maketh the soul flee, and the Lord hath said rhat sin shall haunt the ungodly.  
Secondly the soul dares not make any stay any where, 
Gen. 19.  nor take shelter any where, until it come to the city of Refuge.  
The soul doth as Lot did, when he was going out of sodom, at the first he was to go to the mountaines, but he pleaded with God that he might be in Zoar: he thought he should not be able to attain the mountains, and therfore he begged of God that he might be there, but yet afterward he dares not abide there, he is never quiet till he come to the mountaines, where God had appointed him to be. So a soul that is pursued, that is seeking of this Temple, of this City of refuge, it is holden under with terror, thererfore it beggeth of God, that it might honour God in public employments, or in private duties, if it pleaseth God. Now when it cannot get to this, then it dares not stay there, but it pursueth on, the soul dares not stay in any parts, or in any thing which it is able to peforme of itself. If an Jsraelite killed a man, do you think that he would go into the field, where he had killed him, or into his own house or into his own bed; Where would the avenger of blood seek him sooner then in such places? Thus it is with the soul, it will not go to its parts, and performances, for places of rest; Now in the spiritual sense, Gods people are troubled with self-shifting, and many times in this regard, they put of comfort,, they do as it were refuse the City of Refuge as David faith in the 142 psalm All refuge faileth me, 
Psa 142 4 Act 27.20.  and as Paul saith in the Acts, All hope seemed to fail: A soul in such a Case makes hast to be possessed of the City of Refuge, it flies to the free grace of God.  
The second part of the Doctrine is, He that will enjoy this benefit. must lay hold upon it, he must venture himself upon it, cast himself, nay lay such hold as all the Devils of hell bee not able to pluck it from him, so that he is resolved, here is my comfort, 
Hest. 4.16.  here I will rest, if J perish J perish, for that City of Refuge is said to be set before him, and it is an admir able phrase like to that in the Hebrewes 12. 
Heb 12 2.  Our Saviour Christ for the joy that was set before him, endured the cross despised the shane, for he knew that he should go from thence to a Paradise to a place of rest, so the city of refuge is set before a child of God, and for the Joy of it makes him venture all, the Lord in the old law appointed it so, that the city of refuge should not be far of, or if it were, If the Temple were nearer, they should flee thither to the Altar, and this Altar was set in the outward court where all the people might come. Jos. 20 The Lord commanded the Levits that they should open the gates of the City of Refuge to him that fled thither, 
Jos. 20.  now the ministers of God do as it were keep the keys of the gate of this City of refuge, the Lord commanded them that they should set them open, that if any came they might let them in, it is true the Levits were first to examine those that came, before they let them in, so must the ministers do, they must try the causes of such as come for refuge, every stubborn sinner, and every impenitent sinner must not be let in, but every humble sinner that sins unwillingly, that is humbled for his sin, they must be let in: for such the Lord hath given charge to his ministers.  
First They must be invited, and that they may be emboldened to come, invite them in the name of God to come, and buy this wine and milk without money.  
Secondly. Ministers must not onely invite them, but entreat them, and persuade them, for it is a great part of the work of the ministers, to bring them into the City of refuge.  
Thirdly. They must bring out the Charter of the City, and open the Covenant to them, and show them what God doth convey to them in his word and Sacraments, and so you haue the fourth thing which the ministers haue to do which is.  
Fourthly They must make them know the oath that God hath laid upon himself. for their safety, that hath sworn by himself, that he is willing to be counted God no more if they be not safe and secure, nay God is bound to thē in this case, & this is a wonderful thing, that God that doth all things in the world freely, yet is pleased to let them know, that he is not free in this, but he hath bound himself to them.  
Fiftly. The ministers are to let the people know that God takes it very ill at their hand, if they refuse to come in, God is the builder of the City of refuge, he hath prepared it for them, he laid the foundation of it in the blood of his Son, and he takes it very ill at their hands that will not come to it, Oh therefore why do you seek to other things, why do you lay out your money for that which is not bread, in the next place, if after all this they will not come in, God hath charged his ministers and they must.  
sixthly Lay a command upon you, this is the command of God that ye believe in his Son, joh 3.23 & this God requires, and straitly charges, and without coming into this City, without hiding in this place, there is no comfort this the Lord hath made known to be the duty of his Ministers.  
The second part of the doctrine is, that the soul, after entering into the city, or taking hold on the horns of the Alter, liveth as in a sanctuary. Isai. 25.3. 
Jsai 25.3.  Therefore shall the mighty people give glory unto thee, The city of the strong nations shall fear thee. We haue three strong nations that are joined together, now if God be our city of refuge, wee shallbe too hard for all the world, what ever trouble come upon us, yet we shallbe quiet here in this city. again when the soul gets into this city, oh what a pitch of undauntedness is it come to: it is a phrase that job useth. They shall laugh in time of famine, 
job 5.22.  when the sword cometh, they shall rejoice. Now we must not think that they are senclesse blocks, not to be troubled for national iudgments and afflictions, Godforbid they should be so, but they are so comforted, in God, that they are quiet from the fear of all evil that can come, for what ever evil come, it shall not overthrow their Faith, nor break their peace with God, they are quiet from the fear of evil Isai. 26.3. 
Isa. 26.3.  the righteous nation that get to his city, shall be kept there in perfest peace, they that live in this city shall live in perfect peace, such a peace that the world hath no skill of, such a peace as passeth all understanding when they look upon trouble they are not afraid, and why? because they are stayed upon God for they know God cannot break his promise. I would ask any generous spirit, what it is would trouble him, he would answer breaking of his promise, and deceiving one that trusts in him, now in this respect, shall not wee think the Lord will much more be careful to keep his promise, Now in stead of reasons, J will lay down something to show the incongruity and the congruity that is between the city of refuge, and the free grace of God.  
First. For the incongruity, there was many cities of refuge, but here is but one, at the death of the high priest, that might go out, but the death of the high priest, is the is the entering into this city.  
Secondly. The congruity of it. First he that got into the city of refuge, or laid hold on the horns of the Altar, he was sure to save his life. So he that cast himself upon the promise of God he is sure of life and liberty, for whatsoever promise God hath made, If the soul will but cast itself vpon it. God is bound to fulfil it as namely the promise of long life. A soul that will challenge God of his promise he shall haue long life, unless he will bee willing to give God in his promise again, as some in respect of the evil times, and their own sins, being weary of their lives, are willing to die, and give God his promise again, like a tenant, that give his Land-lord in his lease again, this is the onely way to live safely, The just shall live by his faith Hab 2. 4: 
Hab. 2.4.  Some shall live by their shifts, and some by their wits, but the just shall live by his faith, they shall live safe, when thousands shall fall on the right hand and ten thousands on the left yet they shall be secure, but this may be understood in the literal sense, Nahum: 17: 
Nah 1.7.  The loving kindness of the Lord shall be a strong hold in the day of trouble.  
It was not only defensive to him that fled thither but it was offensive to them that came against him Ioshua 20.5. If any came to offer violence to any that were fled to the city of refuge, the priests and Inhabitants of the city were to repel them force by force, the people of God are counted a company of poor snakes, and the wicked they persecute them, but this city of refuge is defensive to them, they haue ordinances, will defend them from all, the promises of God are Artillery, and therefore take them up and use them: Jehosaphat when a great company of Enemies came against him, 
2 Chron 20.  he pleaded promises, And when any bring the promises against the enemies of God they are like to the discharge & murdering of shot, there is never a servant of God that comes to God with a promise but he makes the kingdom of darkness shake.  
Thirdly he that did lay hold on the horns of the Altar did live at harts ease, for what did he do, he lived and discoursed with the Levits, and heard the sweet sermons he might not be prest into the Kings warres for a soldier, nor arrested for any debt.  
Thus it is with a Christian that gets into the City of refuge, he comes then to live at his heartes ease, upon the free grace of God, not upon feeling, Heb 4.10. He speaketh there of rest, by living upon the promise, he lives at rest, they were busied about duties, as there be many duty mongers that live upon feeling, they haue no such established peace, as they haue afterward, when they come to live upon the free grace of God, Saith Christ, 
Ma 11 2.  All you that are weary and heavy loaden, come unto me and J will ease you: run not to duties, run not to performances, run not to privileges, but run unto Christ, now I come to the use of it.  
And the first is to show the reason why that we ministers that offer Christ freely, and show that the riches of the mercy of God is free, yet notwithstanding preach terror, and preach the law, the reason is, because we must fly before we come to the city of refuge, and therefore why do any cry out of those that preach the Law? as many do cry, deal no more with us in this sort, but in a gentle manner, but this is the way that men ought to bee dealt withall, because they must first flee before they get into the city of refuge, it is an usual saying, I had been undone if I had not been undone, so it may be said in this case, J had been condemned, if J had not been condemned, in mine own apprehension May many a soul say, had it not been for such a preacher, and had I not been haunted out of myself, I should never haue come to value Christ, and seen such a need of Christ, nay Christ himself hath taught us this he that repenteth & believeth shall be saved, the Lord he offereth freely & take him if you can, but you will not unless you see your own emptiness, and throw out any thing you hold of your own in your hand, therefore see what the Lord saith in the 3 jer. 14. ver. God never speaks so much of his love to his Church in any place of the old Testament as in that, 
jer 3.14.  and yet saith the Lord ver. 13. Onely acknowledge thine iniquity that thou hast transgressed. mark the context as the Lord saith in another place, To him that thirst, Christ saith come, and whosoever will, let him take the water of life freely, 
Rev. 22 17.  It is freely given, and yet there must be a thirst, and therefore let us not think hardly of the Ministers that do engage the conscience, and press upon the soul that which is not necessary.  
Secondly It shows the folly of those that wonder why men do so flock after Sermons as they do, say they, what need all this ado, even as they said of the box of ointment, 
Math 26.8.  to what purpose is this wast? so say they, what needs all this ado? To whom J answer ask the soul that flieth, that thinketh long till he come to the city of Refuge, and he will tell you what need there is, many are ready to think, This will do alone as hay makes in june alone, if they hear two Sermons on the sabbath day, then no question but they shall he saved, but the soul that flieth to the City of refuge conceiveth otherwise of it  
Thirdly It is an use of trial, commune with your own conscience you see what they were to do that fled into the City of refuge, therfore try you self, Here be many that I haue seen your faces twenty yeares agone, I would know what you are, every one that came to the city of refuge was to pass under a double trial. First he must be tried by the Elders of the City before he entred into the gates thereof. Secondly he must bee tried by the Iudges of the city, Now the rules of trial are these, Haue you fled into the city of refuge? Hath the Lord brought you to see your lost condition, and hath this made you fly, though before you haue gone as a snail, yet this hath made you run, and think long till you come to enjoy the free grace of God, and whereas you were wont at a stirring sermon to be a little stirred, and haue a few thoughts of returning, now you haue a hundred to one, now you love such preaching and think long for it, this is a sign you are fleeing to the city of refuge.  
Secondly, consider whether you did ever talk with the elders of the city or no concerning your estate and condition J mean the ministers of God, it is true the humiliation of some is a great deal more sensible then the humiliation of some others and it may be you will say, you never had such senciable humiliation as you haue heard such and such haue had, to this I say, never trouble your self about it, if you belong to God you may haue enough of that before you die, but to be sure a man in this condition cannot be free, but at some time or other the Church will take notice of it, and will see that you are one of them that fly, God many times doth with some as he did with Paul, smotte him down from of his horse but yet notwithstanding he sent him to the minister to be cured: 
Acts. 9.  though he were smitten in an extraordinary manner, yet he was cured in an ordinary maner.  
Thirdly. Examine yourselves whether you haue gotten the benefit of the Clergy or no, the city of refuge did not want the means of instruction, for there the Levits lived to instruct and teach them, consider then whether you haue that benefit or no, if you haue, J am sure you haue learned that you never knew before, 
Acts. 9.  as the Lord said to Paul, go into the city and there it shall be  told thee what thou shalt do, and so say J, wh●n you come into the city of refuge, you shall be instructed and taught, and you shall know that which you never knew before. A minister then shall be taught how to preach, so as he may wound the hart of sinners, though he never knew how to do it before, a man shall bee taught how to worship God, and how to wound his sins, which he knew not before, let a minister try if he be gotten into the city of refuge, if he be he shall preach more soul savingly then ever he did in his life for the more a man doth improve Christ to be his Priest, the more he shall enjoy him as his Prophet, to reveal to him the mysteries of salvation and the will of Cod.  
A poor soul is afraid to commit sin, the sanctuary of God is not like to the sanctuary of the pope, where a man may live and commit all manner of sin, for how great a sinner soever he be, if he be in the popes sanctuary, that is if he be within thirty paces of a Bishop, or within forty paces of a Church if it were a Metropolitan, he may live secure, Now the Lord hath appointed a city of refuge & a sanctuary, but not for that soul that goeth on still in sin, but onely for him that goeth on with a purpose never to sin any more. if a man were in the city of refuge, do you not think he would walk more carefully then he did before? Would he go with his axe loose on the helue, Or, would he be throwing stones over the house again, If he should kill a man there, whither should he go For if he killed one in the city of refuge, then were no help for him, so he that is made partaker of this benefit, cannot go with a resolution to sin, it is as if a man should go to the city of refuge to kill: you know he that lived in the city of refuge, was to live like a stranger, he was to live from his wife and children, he might not go home in time of harvest, even so the people of God whiles they live here upon earth, they live like strangers and pilgrims, 
1. Pet. 2, 11.  they live like men that are not at home they look for their comfort in heaven, where they shall live by faith and not by sense, now I pray you consider with yourselves how it is with you.  
1. If you live as if you gave the world hope that you would return to it again, it is a sign you are not in the city of refuge, Now do you not give the world hope you will retutne to it again by your fashions and complying with the time? Gal. 6. Paul saith God forbid that J should rejoice in any thing save in the cross of Christ And why? the reason followeth, 
Gal. 6.14.  because the world is crucified to me, And I am crucified to the world: The world looketh upon me as one crucified to it, and I look upon the world as crucified to me, I can despise their honour and ornaments.  
Thus doth a man live that liveth in that City, He is content to live there in any condition, though he were despised and mocked of others, so will a man be content to live in this city, saith he, Let them say what they will I haue enough as long as I enjoy this, again I will add one quaere more and that is, What company do you keep, I do not mean when you are at Church, but what company do you keep daily, A man that was in the city of refuge, who were his companions, the priests and Levites and those distressed persons that were fled thither for refuge as well as he, so he that is come into this city, what company doth he keep, He keepeth company with such as himself is, as one saith a man may know what another is by his company, and if I were to inquire out a husband for my daughter, or a servant for my house, I would inquire what company he kept. Now consider whether you delight in those ministers that bring you nearer and nearer to heaven, that will direct you to a more exact course of living, that will acquaint you with the will of God. Are those the companions you delight in, and do you accompany poor distressed souls that are in the same condition that you are in, Now try yourselves, ask yourselves, if you haue done this or if it bee thus with you If it be so, you are in this estate & condition then to you the next use doth be long, and so J slide into it and it is an  
Use of comfort to those that are gotten into the city of refuge, Christ is theirs as sure as the blood is in their veins, if it were not so, I would not say it for a thousand worlds, Here is a well of consolation for you, oh that you would draw out of it, & that you would make use of this comfort that here is to be enjoyed, I would haue you a little finer to day, I would haue every one of you hang on your jewels, you that are in the free grace of Christ? what is it that you need to fear? or what is it that should trouble you? Are you troubled because bad men grow great, and great men grow bad?  
Secondly it may be it is the devil doth accuse you for many things that you haue done, it may be you would not haue the men of the world know it for a world, it may be you haue written them down, and are afraid the devil should get them, and bring them in for an accusation against you, or what ever it is that doth disquiet thee if thou get into this City of refuge, if all the Divels in Hell should come against thee, and bring all their malice to terrify thee, yet this will enable thee to go singing to Heaven, if all the malice of all the Divels in Hell were spit into one devil, and he should resolve that he would never let thee alone, but will continually disquiet thee, he will molest thee in prayer, or hearing, cast but a corner of an eye to this City of Refuge, and this will comfort thee. What is it thou art afraid of? you at the lower end of the Church, for God will haue this dish go round the table, it may be you haue many children, & you know not how to provide for them, your bodies are weak and you never had the wit to get the world, Now know that if you be gotten into the City of refuge you need not care, for he that was gotten into the city of refuge lived upon the portion of the Levits, the fear of the Lord is a strong tower, thou mayst bring all thy children & throw them down before the Lord & he will provide for them, be thou conscionable in thy calling, & cast thy burden upon the Lord. Again what is it you are afraid of? you see some haue many friends and such and such to shelter them, and thou hast none, and it may be thou mayst be driven from house and home and hast nothing to shelter thee withall, Now consider what the walls of the city of refuge were, had it any fortification? no, the faithfulness of the Levits was the fortification of it, therefore look not to this thing, nor to that, but to God, he will undertake for your deliverance, and the consideration of this, will make you able to stand against all, It was an use amongst the Spartans that they would haue no walls about their city, for said they our walls consists in the strength of our Souldiers so the ministers offer the promises of God and show the fullness of his love, these are the walls and the fortifications that are able to shelter a man from the fear of all, if I were to speak in some place I might here make also an use of reproof.  
First those that speak against the free grace of God, for such there are in many places that are enemies to a faithful minister, such there are in some places as teach justification by works, and so confounded the doctrine of free grace, whereby many men come to be misled & to be in a distempered condition, hence it is that so many make away themselves, were it not for those the Coroner would not be so much employed as now he is.  
Secondly it reproveth a company that trust in their prayers, & think because they pray morning and evening they shalbe saved, though they say no other prayers then then they did when they were 8. yeares old, these know not the right way to the City of Refuge.  
Thirdly It reproveth those that are duty-mongers, that haue been vile and base heretofore, and now they will take up an other course, now they pray, now they reform, now they forsake their sin and trust to this, though I would haue a Christian when he goeth to perform duty, to perform it as though he should merit by it, yet when it is done, to abhor it as if he should be damned for it, as if every Sermon were blasphemy, every prayer abomination, now there are many that cry the temple of the Lord, the temple of the Lord, and think they haue hold on the altar, but they haue nothing to do with the free grace of God, how many recufants do you think are in the Church this day, many that are come to the quarters of the City, and yet are dead to all the calls and cries and offers of Christ, that haue been made among them, they dare not lay hold upon Christ in a promise they are as much afraid of it as the souldiers should haue been to lay hold on Christ when they apprehended him: they sit & cut out comfort for such & such an one & say there is comfort for him but they neglect it themselves, they are afraid to go to the city of refuge, were it not a pitiful thing to see a man in such a condition as none could comfort him, such is the condition of these men, now I say are not you professors of the gospel? how is it that you renounce the gospel, you say, oh J dare not, it is too good for me, now consider what it is to renounce the gospel, it is an uncivil part if a man should sand for the minister to come and comfort him when he is in trouble and when he come he should go and shut the door against him and refuse to let him in, but you deal thus with God, you refuse comfort when God offereth it to you and commands you to come in and to embrace it, but you sand them back again and throw dirt as it were in his face, and bid him take it himself, you dare not meddle with it, we know that it is the disposition of the worst, though they be sinners themselves, yet they will give to sinners, yea even to those that are the worst among men, now would you haue God to be worse then those men, do not you all this while sit and blaspheme God in your harts, for what is blasphemy but to say it is not true, & though you haue done so all this while, yet do not so still, for he that doth not do, as he hath been exhorted unto, he goeth home and saith God is a liar, 
1. joh. 5.10.  for He that doth not beleeue hath made him a liar.  
The next use is an use of exhortation. First. To ministers to to stir them up to be more careful to make the way to the city of refuge more plain, you are more able to speak to me then I am to you concerning this thing, but seeing God hath brought me hither this day, give me leave to press it a little upon you: that you would prepare the way to the city of Refuge, it is the charge of God in the 19 Deut. that they should prepare the way that so the flyer thither might not be hindered, now the way is prepared after this manner, First by beating down the hills and raiseing the valleys, and repareing the breaches It is repo●ted that the way to the city of refuge was to be 32 cubits broad, and when all this was done, when there was any turning they used to writ upon the turning, refuge, refuge, that so he that did fly might know which way to go, thus labour to make the way to the city of refuge plain to the people.  
First let them know that there is A God.  
Secondly let them understand their duty to God.  
Thirdly the curse they procure in failing in their duty.  
Fourthly labour to make them sensible of the dangers, that they are in of this curse.  
Fiftly, Call upon them to repent and reform their ways, to turn from their sin, and to part with any thing, to haue part in Christ, and when you haue thus done then set the city of refuge before them, and bid the poor soul fly thither for refuge. 2. it exorteth all trembling sinners which find so much difficulty in laying hold of the city of refuge, Consider how open God hath set this city before you, it is open to all, the Lord doth invite you to come and commandeth all to come, The Lord desireth not that you should come with your cost, do not come with your cakes and bottles of wine as they use to do to feasts, this is a priviliedged place, and you must come free. Now for two means and some motives, and so an end, for means.  
1. Labour to know the richnes of the builder of this city, it cost no creature in the world any thing to build it, nor any soul a penny to to repair it, it cost Christ all, and he hath done it, we are ready to be low conceited of Christ, and think he would haue us bring something, we make God a poor God, when wee think that he must be fain to sell Christ for our prayers, or our duties, What had Paul. Or what had Manasseth, Or what had jacob, Did they give any thing for Christ, This city is offered freely, and as God hath built it, so he doth uphold it what can all the men in the world do, Can they give one good word or good thought for Iesus Christ, No, they are all evil, If all the Saints and Angels in heaven and earth should strive and study, they could not countervail the love of God to us in 1 hour. Secondly. renounce thine own ability to beleeue, when thou hast a promise, say I am as unable to beleeue as to keep the whole law, therefore lay it before the Lord and say J cannot beleeue, 
Hos: 6.2.  It must be God that must raise us up to believe for we cannot beleeue of ourselves, therefore look vpon God for help, do as the mariners do when the tide is low, they prepare their tackling ready, and then wait for a tide that so they may be ready, so do thou, go home and aclowledge that thou hast heard many excellent things, but you can do nothing of yourself and therefore resolve to wait upon God and desire him that he would in his due time enable thee Now for motives to stir us up to get into this city of refuge.  
First. Consider that this is the onely way of securite, the onely place wherein you shallbe safe at all times, and the more you can assure yourselves of the free grace of God, the more safe and secure you shallbe.  
Secondly. There is a necessity to get into this city of refuge, we are guilty of our own blood, if wee will not labour to get in, whosoever killed a man, if he did not fly to the city of refuge, before the avenger of blood, found him, he was guilty of his own blood, so is he that doth not get into this city of refuge.  
Thirdly this is the onely way to be rid of that which troubleth you, if you be troubled with dead nesse of heart, with drowsiness of spirit, this is the onely way to be rid of it, when David had lost the light of Gods countenance, he was as it were in the suburbs of the City, and therefore he crieth restore to me the joy of thy salvation, this is the way to attain it, to come to this Altar, you know that where Jsaac escaped, the ram was slain, and therefore lay hold on this Altar, and even there shall your corruptions be slain, Paul exhorteth us to us to give up ourselves a living sacrifice unto God, and what is the ground of this exhortation, 
Rom 12  by the mercy of God.  
Again, this exhorteth all that are interrested into the city of refuge, go home and be cheerful, and tell what the Lord hath done for you, and what is your work now to do, but to magnify the Name of God: there was a poor man that came out of an Almeshouse, an ignorant place, and it pleased God to work upon him, that he would ever be speaking of the free grace of God, he was in the company of 3 or 4 ministers, and he would be speaking of the free grace of God, and said one of them, it doth me good to hear this man speak thus, beloved you that haue God, you haue passed the great sch●llers in the World, you haue found that which many haue sought for, even the Philosophers ston that will make you happy in all your conditions, you may make God any thing to you, your righteousness & holinesse, you haue entred into Gods rest, and therefore let your heart rejoice, and now labour to do what you can for God, for all that you can do it is but a little, as jacob said to his sons, take but a little balm and honey for a present for the man, meaning that al that they could do was but a little, so say you all you can do is but a little, & now to conclude: play not the part of a nightman that cannot see when he is well, but when you are well keep yourself so, let no trouble put you out of comfort, he that hath delivered you from hell will keep you from falling, but for cautions.  
First take heed that we go not out of the city, & then if we haue trouble, we shall haue comfort, and wee shall glory in our troubles, as the martyrs haue done, as jerome of Prague said when he was at the stake, and they came to kindle the fire behind him, said he, do you think I am afraid, wherefore then did J come hither so ler not any trouble disquiet us.  
Secondly, As we may not be driven out with stotmes, so we must not go out vainly nor lightly not so much as to take air, take heed that you do not grow proud & wanton, keep yourselves in the love of God, wind up yourselves in the love of God as in your sheets and lay before you the free promise, and let us follow God blindfold whithersoever he calleth us.  
FINIS.   

The Table.  

NO safety but in God alone. Pag. 7  
All are guilty of Christs blood p 11  
The soul must venture to lay hold p. 17  
Ministers must open the covenant, p. 20.  
The privileges of the sanctuary of refuge. pag. 22 23  
The promise of God is artillery. p 26  
To live upon the promise is to live at hearts ease. pag. 27.  
An empty hand best to lay hold on free grace. pag. 29  
Divers rules of trial. pag 31 &c.  
Comfort against all evils. pag 39 40  
H●w to do duties. Pag. 45.  
Many dead to the offer of free grace through their own fears. Pag 44. 45.  
Ministers are to help them. Pag 48  
Gods free & willing entertainment of poor souls. Pag. 49.  
How to obtain help of God, freed from all troubles, and our corruptions slain. Pag, 50, 52  
The duty of them within this city and danger of going out, Pag, 54 5●