THere are two great troublers of our peace, & hinderers of our keeping the precepts of God, The first is, violence of corruption within; the second is, oppression without, In the verse before the Text, David prayeth for help against the former hinderance, namely, the violence of corruption within, Let not any iniquitie have dominion over mee, hee prayeth for help against the latter in the words now read, Deliver mee from the oppression of man, so will I keep thy precepts.

First, Wee have here Davids prayer for delive­rance, Deliver mee from the oppression of man, oppression is the matter of it.

Secondly, Wee have Davids engagement, or his vow upon supposal of an answer to his prayers, So will I keep thy precepts.

Deliver mee, that is, redeem, rescue me, oppressi­on is bondage, deliverance from oppression is free­dome, great deliverance hath Christ obtained for us, deliverance from sinne, and deliverance from Hell, and this goeth under the name of redemption from the oppression of man; that is, from the oppression that man hath brought upon mee, or from oppres­sing man; oppression in general is any wrong done to man by man: But more distinct, oppression may be considered, either in reference to the manner, or the matter of oppressing, in reference to the manner, when it is violently and openly done, when men come boldly and oppresse us. It is said of Nymrod, that hee was a mighty Hunter before the Lord, hee was a Hunter of Beasts, but more especially a Hun­ter of men, Oppression in Scripture is often compa­red to hunting, in regard of the fiercenesse of it.

Secondly, There are secret and cunning oppressi­ons which the Prophet Hosen speakes of in the 12 ^th of that Prophesie, 7. verse, saith hee, hee is a Mer­chant, the ballance of deceipt is in his hand, hee lo­veth to oppresse, who was this? saith hee, hee is a Merchant. As some oppresse with a sword in their hands, that is, violently and openly, come deliver up your estates or libertie, or deliver up your life? so is it with a paire of ballances in the hand. Ballan­ces are put in a Synechdoche, for all the commerce betwixt man and man, now saith hee, here is one [Page 3] that oppresseth with Ballances in his hand; he tels you you shall have penny for penny, bargain for bargain: yet, saith he, he is an oppressor, he loves to oppresse.

Thirdly, You may distinguish of Oppression, in regard of the matter of it, thus: in the first place, Positive oppression, as in taking away from a man that which is his: secondly, Negative oppres­sion, in with-holding that from a man which of right belongs unto him: Thou shalt not oppresse the hyred servant, thou shalt pay him his wages at the day, &c. Deut. 24. 14. Againe, you may consider Oppression, in regard of the matter of it, and so it is two-fold: first, there is Civill oppression; secondly, there is Spirituall oppression.

First, Civill oppression is, when the matter is in civill things; and you may divide it either to oppres­sion of our estate, or oppression of our persons, Ne­hemiah 9. 37. The Kings that thou hast set over us for our sinnes, have dominion over us: What dominion is this? It was a dominion over their persons, and over their estates, at their will.

Secondly, There is Spirituall oppression, and that is of the Conscience, when there are things imposed upon the Conscience, which God hath not made; those things which are of mans making, to impose upon Conscience. Thus the Scribes and Pharises were great oppressors, they oppressed mens spirits, they did bind heavie burthens, and layd them upon mens shoulders, but they themselves would not touch them with their little finger. Thus Antichrist is the great Oppressor, and hence the Seat of Anti­christ [Page 4] hath three Names given it in Scripture, Sodom, Egypt, and Babylon: and here David prayeth, to be delivered from the oppression of man.

So will I keepe thy Precepts: I will doe it. He speaks resolutely, and yet he did not depend upon his own strength. What is our strength and our will? Alas, it is nothing: but wee may say so, as wee are under a Covenant of Grace, and assistance from God, So will I keepe. The word which wee render here, to keepe, it signifieth to keepe a thing so, as to yeeld to it, obey it, and submit to it: secondly, it signifieth to keepe a thing so, as to maintaine it, or protect it. I will keepe thy Precepts, saith David; that is, I will submit to them, and obey them: or thus, I will keepe them, I will maintaine them, I will preserve them. So it is used, Psal. 116. 2. The Lord preserves the simple, or, he keepes the simple: Hee doth not meane by the simple, the man that is a foole, that hath no wisdome or understanding; but the simple man, is a man of a simple heart, that hath no windings or doublings in his spirit: this is the man that is under the protecti­on of the Lord. So it may be taken both wayes. By Precepts wee must understand the whole revealed will of God, not onely Precepts of working, but Pre­cepts of beleeving, it comprehends all: There are Precepts concerning things to be done, and Precepts concerning things to be beleeved: those Precepts which are to be done, are such as wee must use in our ordinarie conversation, these are Precepts of Holi­nesse; and then there are Precepts of Truth, in refe­rence to Doctrine, what wee are to beleeve.

Object. But, may some say, did not David keepe the Precepts of God before?

I answer, Yes: David had kept the Precepts of God before; for the Lord speakes of him as a man after his owne heart, who would fulfill all his will. What then is the meaning of this expression, Deliver me from the oppression of man? The meaning is this; Deliver me from the oppression of man, so shall I have a better opportunitie to keepe thy Precepts. There are two great hinderances of the service of God, as you have heard before, sinne within, and oppression of man without. Againe, he meanes, I will keepe them more then I have done before; I will not live as formerly I have done: I have walked in the wayes of thy Commandements before, but now I will runne: This is the meaning of that ex­pression, Deliver me from the oppression of man, so will I keepe thy Precepts.

Object. 2. But, may some say, if God would not deliver David, would not he keepe his Precepts?

For answer to this: David did not indent with God, and say, if God would not deliver him, then he would not keepe his Precepts; this was farre from Davids thoughts. Thus much for the explication of the Text, Deliver me from the oppression of man, so will I keepe thy Precepts.

There are severall Observations that arise from the words.

Doct. 1. Observe, that in all Ages there hath bin among men, oppressors of men: David found op­pression in his time; yea, oppression was much elder [Page 6] then David, it is as old as the World: as soone as there could be oppression, oppression appeared, Cain oppressed Abel: in the Age after the Floud, there you reade of great oppression; Nimrod was a migh­tie Hunter before the Lord, he was the Patron of oppressors, Gen. 10. 89. There is a notable oppressi­on upon Record, Ier. which stands to this day against Jerusalem, a Citie of God, a place where the people of God did dwell, and yet you shall finde op­pression there, yea, nothing but oppression; shee is wholly oppressed, some render it; Tota ipsa, shee is all oppressed; and saith the Text, Oppression is in the midst of her, in interiori: it is not here to be meant locally, as if oppression were onely in the midst of the Citie; but in the midst of her as there is a middle in her heart, in her soule; oppression in her very spi­rits. As there is a spirit in man which lusteth to envie, Iames 4. 5. so there is a spirit in man which lusteth to oppresse. An envious spirit is angry, trou­bled, and vexed, when any man enjoyeth any thing that is good. An oppressing spirit will not give over oppressing, till it hath taken away that good which a man doth enjoy. And in this, see how man is depar­ted from the example of God: God, he is a preser­ver of man, a lover of man; and so should man be to man: but they are as the Devill is to man, a Destroyer, and an Oppressor: Thus are many men to men.

Doct. 2. Observe, (from the Text) Deliver me (saith David) from the oppression of man. Man hath a very heavie hand upon man: David desired rather [Page 7] to be under the hand of God, then under the hand of man. The oppression of man is a very heavie op­pression, David prayeth against it with all his might: the oppression of man is very heavie; it was that which made the Psalmist crie out: Arise, O God, to judge the fatherlesse and the oppressed, that the men of the world may no more oppresse; the word in the ori­ginall signifieth, to terrifie. Oppression in Scripture is expressed by Devastation, it is that which layeth all waste; Oppression makes a wise man mad: Op­pression doth not onely spoyle a man of his outward estate, but it even bereaveth him of his wits; he is as it were distracted, dis-composed, unfit for to doe God service. There are three phrases given to Op­pression, in Scripture:

First, The Scripture calleth Oppression the burthe­ning of the people; which is very tedious.

Secondly, The Scripture calleth Oppression the grinding of the face; and that's farre worse.

Thirdly, The Scripture calleth Oppression the eating of the flesh, the gnawing of the very bones; and that is worst of all.

Doct. 3. Deliver me from the oppression of man: David was under a feare of oppression, and therefore he addresseth himselfe to God: observe, it is God a­lone that delivereth from oppression, he can doe it, he alone hath power to doe it, he will doe it, he hath promised to doe it, the glory of God consists in it; he will doe it, for he is honoured by it; he will break the teeth of the oppressors: The Lord doth this many wayes, but I will onely name three.

First, By the totall destruction and overthrow of Oppressors, They shall be consumed as stubble that is fully drie.

Secondly, The Lord delivereth his people from oppression, by restraining the rage and malice of the Enemie, that they are not able to hurt them; Hee suffered no man to doe them any wrong, saith the Text: This implyeth, that many would have done them wrong, but God put a barre upon their power, hee suffered no man to doe them any wrong. God kept the fire from burning the three Children: How? Not by putting out the fire, but by restraining the naturall power of the fire, that it could not burne them, Dan. 3. 23. God also preserved Daniel in the Lyons Denne: How? Not by destroying the Ly­ons, but by taking away the Lyons appetite, hee stayed their hunger, that they did not hurt Daniel, Dan. 6. 20.

Thirdly, Hee delivereth his from Oppression, by changing the hearts of their Oppressors, hee can make them of Enemies to become friends, Esay 11. 6. The Wolfe also shall dwell with the Lamb, the Leopard shall lye downe with the Kid, and the Calfe and the young Lyon and the fatling together. God can so change the Lyon, that it shall not hurt the Lamb; hee can so alter the Leopard, that it shall not hurt the Kid, but both shall lye downe together, and the Earth shall be full of the knowledge of the Lord. Wee have had great experience of the Lords delivering us from the oppression of man: the first way, by destroying all our oppressors; yea, and by the second way, when [Page 9] our Enemies were strong, hee hath restrained their power, that they were not able to hurt us. Now our last prayer for our Enemies should be this, That God would change their hearts, that of Wolves they might become Lambs.

Doct. 4. The last Doctrine is this, That the Deli­verance from the oppression of man, should be a strong Engagement upon us, to a new and vigorous service of God: So will I keepe thy Precepts.

Judgements call from sinne, Amos 4. 10. I have brought this and evill upon you, saith the Lord, yet ye have not returned unto me: But the Voyce of Delive­rance is especially to call to Holinesse, and that for these following Reasons.

First, Because Deliverances are Mercies, and therefore they have this Obligation lying upon them.

Secondly, Deliverance from Oppression are great Mercies, and therefore it calls for more Holi­nesse.

Thirdly, Wee are under the Engagements of the Lord; wee have prayed for Deliverance, and behold the Lord hath now delivered us.

Fourthly, By Deliverance from our Enemies, we are freed from Incumbrances, and all Hinderances are taken away. Now wee have roome to serve God, now wee have an opportunitie to keepe Gods Precepts, now the Oppressors are taken away; the enlarging of the heart is an inward helpe for the running of the wayes of thy Commande­ments.

I might give you many more Reasons for the proofe of the Point, but I will winde up all in some few words of Application.

Deliver me from the oppression of man, so will I keepe thy Precepts.

Right Honourable, and well-beloved, I need not tell you, that wee are a people who have formerly groaned under Oppression, under such as would have Dominion over our Bodies, over our Cattell, over our Estates, at their pleasure, and especially from them which would lay heavie Yokes upon our Spirits and Consciences. I need not tell you, that wee have had such Oppressors, that surely the noyse of those that groaned under them, are not gone out of our eares. Againe, I need not tell you, that wee were lately under a feare, of having Oppression re­newed upon us, and to have had those to Rule over us, whose little finger would have beene heavier then our former Oppressors Loynes. I need not tell you of an Enemie that came like an over-flowing Floud, that would even have swallowed us up quick. I need not tell you, that wee are delivered from these mens oppressions. I need not tell you, that wee have beene fearefully and wonderfully delive­red; that there is not onely Mercie, but Miracle in our Deliverance. How hath the Oppressor ceased? They are ceased (blessed be God) but wee can scarcely say how. I hope I need not tell you, that it is God that hath delivered us from the oppres­sion of man; though God hath made use of many worthy Instruments, for the accomplishing this [Page 11] great Worke, which deserve your chiefest commen­dations. I need not tell you of these things, suppo­sing also that you will heare further concerning this particular at another time. The Deliverance that wee have now had from the oppression of man, hath layd a mightie Engagement upon us to keepe Gods Precepts; it hath put an Engagement upon us, to keepe a Day of Prayse and Thanks-giving unto God; it hath put an Engagement upon us, to keepe his Precepts every day.

First, some may say, True it is, wee are delivered from the oppression of man, our Enemies are de­stroyed: but, doe they say now, Come, let us keepe the Precepts of God? No, they are farre from that: Come, say they, now wee shall keepe our Estates, and adde unto them; now our Trade is open, let us buy and sell, and get Gaines; Though this in it selfe be lawfull, yet this is not the chiefe end that the people of God make of their Victories. Davids Resolution was, Come, let us keepe the Precepts of God.

Secondly, There are others that say, Wee are de­livered from the oppression of man, Come, let us eate and drinke, and rejoyce, wee shall not dye to morrow; wee shall now live, our Enemies are downe, wee now seeme to have a longer terme ad­ded to our lives: surely, may some say, the bitter­nesse of Death is gone.

Thirdly, There are such who are so farre from keeping the Precepts of God, by being delivered, that they take more libertie to breake the Precepts [Page 12] of God, they take libertie to breake all the bounds which God hath kept about them. Their Lusts per­haps were at a stand, when the Oppressors held their Rods over them; but now they being delivered from the oppression of man, doe willingly give themselves over unto sinne, that sinne might have dominion over them. Better a thousand times be under the power of a raging Enemie, then lye under the power and tyrannie of Sinne, to lye under Pride, Covetousnesse, Envie, Malice, Drunkennesse. What shall wee say to such a Generation? There was an everlasting Brand put upon Ahaz: This is that Ahaz, that sinned yet more and more, whilst the hand of God was upon him. How shall they escape a worser Brand then Ahaz had, who notwithstanding all those glorious Deliverances which it hath pleased God to vouchsafe unto them, yet sinne more and more against him? That as God heapes Delive­rances upon them, so they heape their sinnes a­gainst God. But before I part with these, I would willingly commend these three things to their con­sideration.

First, Doe you thinke, that you answer the end and designe of God, in bestowing these mercies upon you? Jerem. 7. 10. there is a strange passage: Saith the Lord, They come and stand before me in this House, which is called by my Name, and say, Wee are delivered to doe all these abominations. Now, what were these abominations? To Steale, Murther, commit Adulterie, Sweare falsely, burne Incense unto other Gods: I conceive, [Page 13] there were no people in the world so wicked as to say wee have received these mercies, wee are delive­red from our enemies, that wee may steale, mur­ther, sweare falsly, &c. I thinke Sodom it self would not have said so? neither doe I believe this people here did say so, sillabically or verbally, but by inter­pretation there actions did speake so much, every one that sinneth wilfully against God, throweth a stone at God.

2. Doe you think, that it is not possible that you may yet need a further deliverance, is it impossible that new troubles should arise? surely no, and God may say unto you, why should you bee deli­vered any more, you are resolved to sinne yet more and more and more, why therefore should you bee delivered any more, since you have revolted more and more.

3. From that dreadfull Scripture, 9. Ezra 13. 14. and after all this is come upon us for evill deeds, and for our great trespasses, seeing that thou our God hast punished us lesse then our iniquities deserve, and hath given us such deliverance as this, should we againe break thy commandements, and joyne in af­finitie with the people of these abominations: wouldst thou not bee angrie with us, till thou hast consumed us? so that there should bee no remnant nor escaping.

The second use may serve for exhortation, seeing that we are delivered from the oppression of man, be perswaded to keepe the Precepts of God, keepe them according as you heard in opening of the Text, [Page 14] keepe them by way of obedience and submission, and keepe them by way of protection, and pre­servation.

First, Bee exhorted to keepe all the precepts of God, by way of obedience and submission, keepe them more strictly then you have done heretofore, how happy would it be if there were found a peo­ple imitating that pattern, 9. Acts 31. Then had the Churches rest throughout all Judea, and Galilee, and Sa­maria, and were edified, and walking in the feare of the Lord, and in the comfort of the holy Ghost were mul­tiplyed. Then had the Churches rest, temporal rest, rest from the oppressors; the Churches had rest be­cause they kept the precepts of God, they did walke in the feare of the Lord and were multiplyed: Ma­gistrates they should keep the precepts of judgement and justice, Lord (saith David) I have done judge­ment and justice, therefore deliver me from my Oppres­sors. The Lord hath not left you to the Oppressor, therefore doe you doe judgement and justice. To all this Citie, I would say one word, seeing the Lord hath delivered you from the Oppression of man, love one another, take heed that God having delive­red you from open oppression lets not there bee se­cret oppression among yov. I would also presse you to be keeping of the commandements of God, doe not only keepe them your selves, but cause others to keep them.

Secondly, You must defend and protect the pre­cepts of God, contend earnestly for the faith once delived to the Saints, especially Magistrates and Mi­nisters, [Page 15] they should keep the precepts of God; Mi­nisters they should defend the precepts of God by arguments, they should redeeme them out of the hands of the Oppressors, especially, because there are so many that doe pervert them, not only prophane persons, but other Hereticall persons, which bring in damnable doctrines: God expects it also from Magistrates, that they should defend them by the sword of their power, fulfill the end of God in gi­ving you victories, keep his truth and his precepts from violence, Magistratus sunt Custodes utrius (que) Ta­bulae Magistrates are the keepers of both the Tables, Hath not God kept this Citie from violence and plundering, your wives from ravishing, your Chil­dren from being destroyed, your estates, your eyes from shedding teares, your feet from going downe to the Pit, therefore bee you now keepers of the Lord, the Lord hath kept us as the Apple of his eye, those which have gone about to touch us have been destroyed, hee hath kept our peace, our persons, therefore let us keep his precepts from violence, let none touch them that would wrong them, let it not be said of you, as David had occasion to say of Nabal, In vaine have I kept all that this fellow hath, that my Army hath not touched him, but bee a shelter unto him. Give not God occasion to say so by you, in vaine have I kept your Citie, in vaine have I kept your E­states, in vaine have I kept your persons, for you will doe nothing for mee, you will not so much as keep my precepts, which are for your eternall good, Oh that God might have occasion to say thus of us, [Page 16] This people have traded well with the Mercies and Deliverances formerly bestowed upon them! there­fore will I give them more Deliverances, I will multiply my Blessings upon them. Their Oppressors shall not rise and increase faster then I will destroy them; when they rise up against them, I will scatter them before my people: their Oppressors shall no more rise up against them, but you shall be a people saved by the Lord. Thus much for this time.