THE OPPRESSOR Destroyed. As it was delivered in a Sermon at Paul's Septem. 21. 1651. Preached before the Right Honourable the Lord Mayor, The Right worshipful the Aldermen and the Sheriffs his Brethren. It being a Sermon in comemoration of the 3d of Sept. on which day it pleased the Lord to vouchsafe a wonderful Victory to the Parliaments Forces before Worcester, in the total defeat of the Enemy, By Joseph Carryl, Minister of the Gospel at Magnus near London-Bridge.  Psal. 68 1. Let God arise, and let his enemies be scattered. 1 Thess. 5. 18. In every thing give thanks, for this is the will of God in Christ Jesus concerning you. 
LONDON, Printed by J. B. at the request of divers Friends.   

The Epistle.  
Courteous Reader,  
PVblique good is that which should be the chief aim and endeavour of all men, a very heathen man could say, non nobis solum nati sumus we are not born only for ourselves, a thousand pities it were such a Sermon as this is, should lie asleep and be buried in oblivion, which may be (through the blessing of God) of so much use to a whole Nation; in it thou hast comprehended the duty of God's people, after the receipt of Deliverances, and that is to walk humbly and thankfully, and to keep the precepts of God.  
To walk thankfully for mercies received is the ready way to have deliverances renewed; to be brief, remember, Laesa patientia fit furor mercies abused are turned into fury, take heed of making God your Enemy by continuing in your former sins, but earnestly desire of God that thou mayest reap some spiritual advantage by this Sermon, which if thou dost, bless God for it, I take my leave and rest,  
Thy Cordial Friend in the Lord Jesus E. P.   

The Oppressor destroyed.  119. Psal. 134. Deliver me from the oppression of man, so will I keep thy precepts, etc. 
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 hindrance, namely, the violence of corruption within, Let not any iniquity have dominion over me, he prayeth for help against the latter in the words now read, Deliver me from the oppression of man, so will I keep thy precepts.  
First, We have here David's prayer for deliverance, Deliver me from the oppression of man, oppression is the matter of it.  
Secondly, We have David's engagement, or his vow upon supposal of an answer to his prayers, So will I keep thy precepts.  
Deliver me, that is, redeem, rescue me, oppression is bondage, deliverance from oppression is freedom, great deliverance hath Christ obtained for us, deliverance from sin, 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 me, 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 oppress us. It is said of Nymrod, that he was a mighty Hunter before the Lord, he was a Hunter of Beasts, but more especially a Hunter of men, Oppression in Scripture is often compared to hunting, in regard of the fierceness of it.  
Secondly, There are secret and cunning oppressions which the Prophet Hosen speaks of in the 12th of that Prophecy, 7. verse, saith he, he is a Merchant, the balance of deceit is in his hand, he loveth to oppress, who was this? saith he, he is a Merchant. As some oppress with a sword in their hands, that is, violently and openly, come deliver up your estates or liberty, or deliver up your life? so is it with a pair of balances in the hand. Balances are put in a Synecdoche, for all the commerce betwixt man and man, now saith he, here is one that oppresseth with Balances in his hand; he tells you you shall have penny for penny, bargain for bargain: yet, saith he, he is an oppressor, he loves to oppress.  
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 withholding that from a man which of right belongs unto him: Thou shalt not oppress the hired servant, thou shalt pay him his wages at the day, etc. Deut. 24. 14. Again, you may consider Oppression, in regard of the matter of it, and so it is twofold: first, there is Civil oppression; secondly, there is Spiritual oppression.  
First, Civil oppression is, when the matter is in civil 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 sins, 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 Spiritual 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 man's making, to impose upon Conscience. Thus the Scribes and Pharises were great oppressors, they oppressed men's spirits, they did bind heavy burdens, and laid them upon men's shoulders, but they themselves would not touch them with their little finger. Thus Antichrist is the great Oppressor, and hence the Seat of Antichrist 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 keep thy Precepts: I will do 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 we may say so, as we are under a Covenant of Grace, and assistance from God, So will I keep. The word which we render here, to keep, it signifieth to keep a thing so, as to yield to it, obey it, and submit to it: secondly, it signifieth to keep a thing so, as to maintain it, or protect it. I will keep thy Precepts, saith David; that is, I will submit to them, and obey them: or thus, I will keep them, I will maintain them, I will preserve them. So it is used, Psal. 116. 2. The Lord preserves the simple, or, he keeps the simple: He doth not mean by the simple, the man that is a fool, that hath no wisdom 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 ways. By Precepts we must understand the whole revealed will of God, not only Precepts of working, but Precepts of believing, it comprehends all: There are Precepts concerning things to be done, and Precepts concerning things to be believed: those Precepts which are to be done, are such as we must use in our ordinary conversation, these are Precepts of Holiness; and then there are Precepts of Truth, in reference to Doctrine, what we are to believe.  
Object. But, may some say, did not David keep the Precepts of God before?  
I answer, Yes: David had kept the Precepts of God before; for the Lord speaks of him as a man after his own heart, who would fulfil 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 opportunity to keep thy Precepts. There are two great hindrances of the service of God, as you have heard before, sin within, and oppression of man without. Again, he means, I will keep them more than I have done before; I will not live as formerly I have done: I have walked in the ways of thy Commandments before, but now I will run: This is the meaning of that expression, Deliver me from the oppression of man, so will I keep thy Precepts.  
Object. 2. But, may some say, if God would not deliver David, would not he keep his Precepts?  
For answer to this: David did not indent with God, and say, if God would not deliver him, than he would not keep his Precepts; this was fare from David's thoughts. Thus much for the explication of the Text, Deliver me from the oppression of man, so will I keep thy Precepts.  
There are several Observations that arise from the words.  
Doct. 1. Observe, that in all Ages there hath been among men, oppressors of men: David found oppression in his time; yea, oppression was much elder than David, it is as old as the World: as soon as there could be oppression, oppression appeared, Cain oppressed Abel: in the Age after the Flood, there you read of great oppression; Nimrod was a mighty Hunter before the Lord, he was the Patron of oppressors, Gen. 10. 89. There is a notable oppression upon Record, jer. which stands to this day against Jerusalem, a City of God, a place where the people of God did dwell, and yet you shall find oppression there, yea, nothing but oppression; she is wholly oppressed, some render it; Tota ipsa, she 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 only in the midst of the City; but in the midst of her as there is a middle in her heart, in her soul; oppression in her very spirits. As there is a spirit in man which lusteth to envy, james 4. 5. so there is a spirit in man which lusteth to oppress. 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 Devil 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 heavy hand upon man: David desired rather to be under the hand of God, then under the hand of man. The oppression of man is a very heavy oppression, David prayeth against it with all his might: the oppression of man is very heavy; it was that which made the Psalmist cry out: Arise, O God, to judge the fatherless and the oppressed, that the men of the world may no more oppress; the word in the original signifieth, to terrify. Oppression in Scripture is expressed by Devastation, it is that which layeth all waste; Oppression makes a wise man mad: Oppression doth not only spoil 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 do God service. There are three phrases given to Oppression, in Scripture:  
First, The Scripture calleth Oppression the burdening of the people; which is very tedious.  
Secondly, The Scripture calleth Oppression the grinding of the face; and that's fare 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 fear of oppression, and therefore he addresseth himself to God: observe, it is God alone that delivereth from oppression, he can do it, he alone hath power to do it, he will do it, he hath promised to do it, the glory of God consists in it; he will do it, for he is honoured by it; he will break the teeth of the oppressors: The Lord doth this many ways, but I will only name three.  
First, By the total destruction and overthrow of Oppressors, They shall be consumed as stubble that is fully dry.  
Secondly, The Lord delivereth his people from oppression, by restraining the rage and malice of the Enemy, that they are not able to hurt them; He suffered no man to do them any wrong, saith the Text: This implieth, that many would have done them wrong, but God put a bar upon their power, he suffered no man to do them any wrong. God kept the fire from burning the three Children: How? Not by putting out the fire, but by restraining the natural power of the fire, that it could not burn them, Dan. 3. 23. God also preserved Daniel in the Lion's Den: How? Not by destroying the Lions, but by taking away the Lion's appetite, he stayed their hunger, that they did not hurt Daniel, Dan. 6. 20.  
Thirdly, He delivereth his from Oppression, by changing the hearts of their Oppressors, he can make them of Enemies to become friends, Esay 11. 6. The Wolf also shall dwell with the Lamb, the Leopard shall lie down with the Kid, and the Calf and the young Lion and the fatling together. God can so change the Lion, that it shall not hurt the Lamb; he can so alter the Leopard, that it shall not hurt the Kid, but both shall lie down together, and the Earth shall be full of the knowledge of the Lord. We 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 our Enemies were strong, he 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 keep thy Precepts.  
Judgements call from sin, Amos 4. 10. I have brought this and evil upon you, saith the Lord, yet ye have not returned unto me: But the Voice of Deliverance is especially to call to Holiness, 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 Holiness.  
Thirdly, We are under the Engagements of the Lord; we have prayed for Deliverance, and behold the Lord hath now delivered us.  
Fourthly, By Deliverance from our Enemies, we are freed from Encumbrances, and all Hindrances are taken away. Now we have room to serve God, now we have an opportunity to keep God's Precepts, now the Oppressors are taken away; the enlarging of the heart is an inward help for the running of the ways of thy Commandments.  
I might give you many more Reasons for the proof of the Point, but I will wind up all in some few words of Application.  
Deliver me from the oppression of man, so will I keep thy Precepts.  
Right Honourable, and wellbeloved, I need not tell you, that we are a people who have formerly groaned under Oppression, under such as would have Dominion over our Bodies, over our Cattles, over our Estates, at their pleasure, and especially from them which would lay heavy Yokes upon our Spirits and Consciences. I need not tell you, that we have had such Oppressors, that surely the noise of those that groaned under them, are not gone out of our ears. Again, I need not tell you, that we were lately under a fear, of having Oppression renewed upon us, and to have had those to Rule over us, whose little finger would have been heavier than our former Oppressor's Loins. I need not tell you of an Enemy that came like an overflowing Flood, that would even have swallowed us up quick. I need not tell you, that we are delivered from these men's oppressions. I need not tell you, that we have been fearfully and wonderfully delivered; that there is not only Mercy, but Miracle in our Deliverance. How hath the Oppressor ceased? They are ceased (blessed be God) but we 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 great Work, which deserve your chiefest commendations. I need not tell you of these things, supposing also that you will hear further concerning this particular at another time. The Deliverance that we have now had from the oppression of man, hath laid a mighty Engagement upon us to keep God's Precepts; it hath put an Engagement upon us, to keep a Day of Praise and  unto God; it hath put an Engagement upon us, to keep his Precepts every day.  
First, some may say, True it is, we are delivered from the oppression of man, our Enemies are destroyed: but, do they say now, Come, let us keep the Precepts of God? No, they are fare from that: Come, say they, now we shall keep our Estates, and add unto them; now our Trade is open, let us buy and sell, and get Gains; Though this in itself be lawful, yet this is not the chief end that the people of God make of their Victories. David's Resolution was, Come, let us keep the Precepts of God.  
Secondly, There are others that say, We are delivered from the oppression of man, Come, let us eat and drink, and rejoice, we shall not die to morrow; we shall now live, our Enemies are down, we now seem to have a longer term added to our lives: surely, may some say, the bitterness of Death is gone.  
Thirdly, There are such who are so fare from keeping the Precepts of God, by being delivered, that they take more liberty to break the Precepts of God, they take liberty to break 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, do willingly give themselves over unto sin, that sin might have dominion over them. Better a thousand times be under the power of a raging Enemy, then lie under the power and tyranny of Sin, to lie under Pride, Covetousness, Envy, Malice, Drunkenness. What shall we 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 worse Brand than Ahaz had, who notwithstanding all those glorious Deliverances which it hath pleased God to vouchsafe unto them, yet sin more and more against him? That as God heaps Deliverances upon them, so they heap their sins against God. But before I part with these, I would willingly commend these three things to their consideration.  
First, Do you think, that you answer the end and design 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, We are delivered to do all these abominations. Now, what were these abominations? To Steal, Murder, commit Adultery, Swear falsely, burn Incense unto other Gods: I conceive, there were no people in the world so wicked as to say we have received these mercies, we are delivered from our enemies, that we may steal, murder, swear falsely, etc. I think Sodom itself would not have said so? neither do I believe this people here did say so, sillabically or verbally, but by interpretation there actions did speak so much, every one that sinneth wilfully against God, throweth a stone at God.  
2. Do 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 be delivered any more, you are resolved to sin yet more and more and more, why therefore should you be delivered any more, since you have revolted more and more.  
3. From that dreadful Scripture, 9 Ezra 13. 14. and after all this is come upon us for evil deeds, and for our great trespasses, seeing that thou our God hast punished us less than our iniquities deserve, and hath given us such deliverance as this, should we again break thy commandments, and join in affinity with the people of these abominations: wouldst thou not be angry with us, till thou hast consumed us? so that there should be no remnant nor escaping.  
The second use may serve for exhortation, seeing that we are delivered from the oppression of man, be persuaded to keep the Precepts of God, keep them according as you heard in opening of the Text, keep them by way of obedience and submission, and keep them by way of protection, and preservation.  
First, Be exhorted to keep all the precepts of God, by way of obedience and submission, keep them more strictly than you have done heretofore, how happy would it be if there were found a people imitating that pattern, 9 Acts 31. Then had the Church's rest throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost were multiplied. Then had the Church's rest, temporal rest, rest from the oppressors; the Churches had rest because they kept the precepts of God, they did walk in the fear of the Lord and were multiplied: 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 do you do judgement and justice. To all this City, 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 let's not there be secret oppression among you. I would also press you to be keeping of the commandments of God, do not only keep them yourselves, 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, they should keep the precepts of God; Ministers they should defend the precepts of God by arguments, they should redeem them out of the hands of the Oppressors, especially, because there are so many that do pervert them, not only profane persons, but other Heretical persons, which bring in damnable doctrines: God expects it also from Magistrates, that they should defend them by the sword of their power, fulfil the end of God in giving you victories, keep his truth and his precepts from violence, Magistratus sunt Custodes utriusque Tabulae Magistrates are the keepers of both the Tables, Hath not God kept this City from violence and plundering, your wives from ravishing, your Children from being destroyed, your estates, your eyes from shedding tears, your feet from going down to the Pit, therefore be 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, he 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 vain have I kept all that this fellow hath, that my Army hath not touched him, but be a shelter unto him. Give not God occasion to say so by you, in vain have I kept your City, in vain have I kept your Estates, in vain have I kept your persons, for you will do nothing for me, you will not so much as keep my precepts, which are for your eternal good, Oh that God might have occasion to say thus of us, 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 than 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.  
FINIS.   

September 27. 1651.  
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