A SERMON Preached at St. CATHARINE CREE-CHURCH On the 26th of November, 1691. BEING THE Thanksgiving-day, FOR THE Preservation of the KING, and the Reduction of Ireland. By Nicholas Brady, M. A. Minister of St Catharine Cree-Church, and Chaplain to his Grace the Duke of Ormond. Printed at the Request of his Parishioners.  
LONDON, Printed for Samuel Crouch at the Corner of Popes-Head-Alley, over against the Royal Exchange, 1692.   

To my Worthy Friends The Parishioners of St. C. Cree-Church.  
Gentlemen,  
I Am so many ways indebted to you, both for your obliging Election of me to be your Minister, and for the several Civilities which I have received since my living amongst you, that I could not refuse so small an acknowledgement, as that of publishing the following Discourse at your Request; though I am not ignorant, that besides its own defects, the very subject matter of it will expose it to the Censure of some, who will not allow others the liberty to speak well of the Government, whilst they assume to themselves the privilege of Railing at it, and speaking evil of Dignities. But since I proposed to myself no other end in it, when I delivered it from the Pulpit, than the instruction of my Congregation, and the discharging of a good Conscience: I am little concerned what Reception it may meet with abroad, being abundantly satisfied (by the desire you have testified to have it made public) that it has had its wished effect upon You who heard it, and for whose use and advantage it was primarily designed. As therefore I have consented to the Publication of it, for no other reason, but because I could not deny you the absolute disposal of that which is so justly your own; so the only return that I expect or desire, is that you will go on to exemplify it in your practice; and approve yourselves in all things else, as true Friends to the Government, as you have done in your favourable acceptation of the following Discourse. That it may please God to give you frequent occasions of Praises and Thanksgivings, and to perfect the Deliverance which he has so happily begun, shall be the constant Prayer of  
Decem. 4th. 1691. Your Hearty Wellwisher, Obliged Friend, and Servant in the Lord, N. Brady.   

A SERMON Preached on the Thanksgiving-day.  PSAL. XVIII. The former part of the last Verse: 
Great deliverance giveth he to his King.  
GOD having rejected Saul from being King over Israel, and having raised up his chosen Servant David to govern in his stead, many were the Attempts against him of his potent and designing Enemies, both by open Violence, and by secret Practices: But the Lord, whose right hand has the pre-eminence, and brings mighty things to pass, whose Counsel shall stand, let there be never so many devices in the heart of man, gave Victory unto his King, and showed Mercy unto his Anointed; and by signal and frequent manifestations of his Power, established and quietly settled him in that Throne, to which his good Providence had so remarkably conducted him. In grateful Commemoration of these wonderful Deliverances, the Royal Prophet composed this Psalm of Thanksgiving, as we may clearly gather from the Preface of it, where it is entitled, A Psalm of David the Servant of the Lord, who spoke unto the Lord the words of this Song, in the day that the Lord delivered him out of the hand of all his Enemies, and out of the hand of Saul. In it, he gives us a large and eloquent description of Almighty Power and unbounded Goodness, and shows us how eminently they had both been exerted in his own favour; and being rapt up into a holy ecstasy, upon a due contemplation of the Mercies which he had received, he breaks forth into this passionate Acknowledgement in the words of my Text, Great deliverance giveth he to his King.  
In my following Discourse upon which words, I shall insist upon these four particulars; The two former of which are contained in my Text: The two later are naturally deducible from it, and fitly accommodated to the present occasion.  
First, I shall examine what it is to be God's King, and what qualifications are generally found in such a Prince as may justly deserve that Denomination.  
Secondly, I shall show, that to such a Prince as is God's King, God will give great deliverance.  
Thirdly, I shall prove, both from the qualifications generally found, and from the deliverance given, that his present Majesty does justly deserve the denomination of God's King.  
Fourthly and lastly, I shall inquire what Returns are due from us to God, for the great deliverance which he has given to his King.  
First then, I shall examine what it is to be God's King; and what Qualifications are generally found in such a Prince, as may justly deserve that denomination: Great deliverance giveth he to His King.  
It is indeed most undeniably true, that in a large and unlimited sense every Sovereign Prince may be styled God's King, since the most Arbitrary Tyrants and most forcible Usurpers, are without question ordained by God, according as he testifies of himself, Is there any evil in the City, and I have not done it? But what we here mean by His King, is such a King as is designed by God to be the instrument of signal Mercies, and an extraordinary Blessing to the people which he governs: And in such a Prince as we now speak of, these three following Qualifications are generally found.  
1. A visible and more than common designation of him to the Government.  
2. A Course of Government advantageous to his People, and tending to the Advancement of True Religion.  
3. A Life Exemplary and Unblameable in his private Actions and Conversation.  
1. Then, in order to denominating a Prince God's King, there is generally found a visible and more than common designation of him to the Government.  
God, in his ordinary Dispensation of common Mercies, generally proceeds in a settled course; he makes his Sun to rise daily, his Rain to fall at its appointed Season; and thus he dispenses his usual Blessings after a familiar manner, in a regular way, and ties himself up (as it were) to Rule and Method: But when he designs to bless remarkably, and to give extraordinary Instances of his good Will and Favour, he than has no other bounds but his own Omnipotency, and constrains us to confess, that it is the Lord's doing, by making his proceed appear marvellous in our eyes. Thus, if a Nation be to be rescued from Slavery, a Moses shall be sent in the power of Miracles; if a tottering Government be to be settled and confirmed, a David shall be conducted to the Helm, by a constant Series of most especial Providences; if Idolatry be to be rooted out, a Jehu shall be Anointed to it in a particular and solemn manner; that so, at the same time that we are sensible of the Mercy, we may also perceive from whose hand it comes; that God may not only give Blessings unto his People, but may make unto himself also a glorious Name. For indeed, we are all too apt to sacrifice to our Net (as the Prophet words it) to ascribe our successes to our own endeavours, than which we cannot offer a greater affront to the Almighty, Author of them: God therefore being willing to assert and vindicate his own Honour, and being jealous of his Glory, which he will not give to another, interposes visibly in such remarkable occurrences, and by so doing extorts a Confession, that we were not delivered by our own strength, neither did our own arm save us; but his right hand, and his arm, and the light of his countenance, because he had a favour for us. When we find things go on in the common road, and proceed forward in an unbroken course, if any alteration happens for the better, we are apt to impute it to Chance or Accident, or the uncertain Vicissitude of Worldly affairs, and seldom do we look up to a higher Cause: But, when in order to that end, we see the current of Affairs unaccountably diverted from its proper Channel, Ancient Constitutions abolished, and new ones introduced; and all this done as suddenly and surprisingly as a Scene is shifted in the Theatre; when when we see the mighty, against all manner of probability, brought down from his seat, and the humble and meek, against all human appearance, exalted to it, we cannot then but discover his hand in it, who raises up one and casts down another, we cannot but acknowledge that our Salvation is of the Lord. This therefore is the first Qualification generally found in such a Prince, as may justly be denominated God's King; a visible and more than common designation of him to the Government.  
But because this may be as well applied to Tyrants, who are sent by God for Scourges to a Rebellious Nation, as to those who are designed Protectors and Deliverers; therefore,  
A second Qualification of such a Prince, as may justly be denominated God's King, is a Course of Government advantageous to his People, and tending to the Advancement of True Religion.  
The two great Ends which God proposes to himself, by sending a Blessing of so high a Nature, are the benefit of those to whom he sends it, and the Glory of his own great Name: The former of these cannot be attained, but by such a Course of Government as is advantageous to the People; nor the later, unless it tend to the advancement of God's Worship in its Purity, and to the furtherance of true Religion: But God neither lays his designs so shallowly, nor executes them so weakly, as to run any hazard of a disappointment; and consequently his ends will assuredly be completed, and that probably by such means as I have already assigned. And indeed this is the truest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or touchstone, by which we may at any time be able to distinguish, whether God sends us a Prince in Mercy, or whether he gives us a King in his Anger; since those who are designed for the Executioners of his Vengeance, are as discernably advanced by the Divine Assistance, as those who are intended for the Instruments of his Favour: It is not therefore the bare Accession to a Crown by an unbeaten Path, that can denominate any one (in the sense of my Text) God's King; but such a management of Affairs during his Administration, as may answer the intentions of unbounded Goodness. God sometimes conducts one to the Throne, and seats him in it, and when he has so done, abandons him to himself; and then how different is the man from what he was before! all the expectation that was raised by his unusual promotion is most unhappily disappointed; his Lusts and his Passions hurry him to extremities. Neither Law nor Conscience can set bounds to his Extravagancies; and his Exit is generally as shameful and as miserable, as his coming in was honourable and hopeful: But when God has appointed one to be his King, he does not only lead him to it by the hand, and establish him in it, but upholds him also with his Power, and directs him with his Wisdom, that he may be able to go in and out before so great a People. Then, the expectation which was at first raised by his signal advancement, is happily kept up by his worthy performances; then does Justice run down like waters, and Righteousness like a mighty stream; because God has given his Judgements unto his King, and has poured out his spirit upon his Anointed. This therefore is the second Qualification of such a Prince, as may justly be denominated God's King, a course of Government advantageous to his People, and tending to the advancement of true Religion.  
A Third Qualification by which a Prince may justly be denominated God's King, is a Life exemplary and unblamable in his private Actions and Conversation. A Prince that is designed for a Scourge and an Avenger, is generally as ill a Man as he is a King; since it is the usual method of God's Providence, to burn the Rod after he has made use of it; and Executioners (we know) are seldom chosen out of the best of men; the basest and the worst are commonly thought good enough for such an Employment: But where Blessings are dispensed, they are always transmitted through the hands of Favourites. The Mercy of God is his darling Attribute; nor will he ever prostitute it so far, as to impart it by the means of such who have themselves no title to it: The greatest of all mercies, the Covenant of Grace, was conveyed to mankind by his best-beloved; and so it is proportionably with subordinate Blessings: Now we know without holiness it is impossible to please God; and how shall he convey the refresh of his goodness, by such a One as is the object of his displeasure? We cannot therefore look upon any one to be God's King, where we do not see some Rays of the Divine Perfection breaking forth in his Life and Conversation: And hence it is that the Royal Prophet, who names himself his King in the words of my Text, styles himself in the Preface of this Psalm, the Servant of the Lord. And certainly it is the greatest advantage imaginable, towards drawing down Blessings of the first magnitude upon a Nation, to have a Prince whose Actions are exemplary and unblamable; since he is not only qualified thereby to be a fit Instrument for the conveyance of them; but by the strength and power of so eminent an Example, will probably influence his Subjects also, and fit them for the reception and improvement of them. This therefore is the third Qualification of such a Prince as may justly be denominated God's King, a Life Exemplary and Unblamable in his private Actions and Conversation.  
And indeed, the Royal Author of this Psalm of Thanksgiving might justly apply that title to himself, since he was signally qualified in these three particulars. Through what an amazing labyrinth of Dangers and of Difficulties did the clue of Divine Providence direct him to the Throne! How studiously did he consult the good of his Subjects, and how zealously did he establish Religion in its purity! How Exemplary was his Life, and how Unblamable his Conversation! Well might he then assure himself of the Divine Protection, and that God would give great deliverance to his King.  
And this leads me to the consideration of my second General, namely, to show, that to such a Prince as is God's King, God will give great deliverance: Great deliverance giveth he to his King.  
God is not a man that he should repent, nor does he ever do things by halves, but will thoroughly complete whatever he has designed: To raise up a man after his own heart, to advance him by unusual methods to the Supreme Authority, to promote by his means the public good both of Church and State; and when by the vigorous discharge of his Duty in so eminent a Station, he has exposed himself to dangers and to difficulties, to let him then sink poorly under them, were to impeach himself of impotency or inconstancy, either of which would derogate from the Divine Perfection. God has engaged himself in honour, to stand by him whom he has so visibly acknowledged for his King; and if God be for him, who can be against him? How little will all the Tricks and Contrivances of human Policy be able to supplant or undermine him, who has the Wisdom of God to support him and sustain him! God bringeth the counsel of the Heathen to nought, and maketh the devices of the People of none effect: But the counsel of the Lord standeth for ever, and the thoughts of his heart to all generations: How little can the united Forces of Conspiring Adversaries prevail against him, who has the Power of God to strengthen and uphold him! He will not be afraid for ten thousands of the people, that should set themselves against him round about; for God smites all his enemies upon the cheekbone, and breaks the teeth of the ungodly. Since God has designed him for the performance of a work, he will not suffer him to faint till the Accomplishment of it; for that were to frustrate his own intentions, and consequently to be inconsistent with himself; that were to make the workers of Iniquity to rejoice and triumph, and to say over him, There, there, so would we have it; to leave the two great ends at which he aimed, the benefiting the public, and the advancing true Religion, utterly imperfect and uncompleted; and to bring his own power into question and dispute: And therefore Moses makes use of this argument effectually and successfully, to turn away God's Anger from the Jewish Congregation, by interesting the Divine Honour in their preservation, for perfecting the work which he had undertaken; Now if thou shalt kill all these people (says he) as one man, than the Nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the Land which he swore unto them, therefore hath he slain them in the wilderness: and now I beseech thee, let the power of my Lord be great as thou hast spoken. But, shall the designs of the Lord just come unto the birth, and can there be wanting strength to bring forth? No certainly, God will rise up as in mount Perazim, and strengthen himself as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act: He will give Salvation unto his King, and will deliver David his servant from the peril of the Sword; he will hear his Anointed from his holy Heaven, even with the wholesome strength of his right hand. Having thus run over the two general Propositions which were contained in the words of my Text, I proceed in the third place, to consider the former of these two, which are naturally deducible from it, and fitly accommodated to the present occasion; namely, to prove both from the qualifications generally found in such a Prince, and from the Deliverances given to him, that his present Majesty is God's King.  
The first Qualification, as you have been told, is a visible and more than common designation of him to the Government: And certainly, no Prince was ever advanced to the Sovereign Authority in a more remarkable manner, or more evidently promoted by God himself, than ours was. For, how prodigious will it appear in future Story, that presently upon his Landing, with so inconsiderable a party is compared to the numerous multitudes that might have opposed him, he should quietly possess himself of the whole Kingdom, almost without the effusion of one drop of Blood! Who, but God alone, who has the hearts of all men in his hand, as the rivers of waters, and turns them whithersoever he pleases, could have bowed the hearts of all the people to him, even as the heart of one man? Can any thing be more strange or improbable, if we consider it after the manner of men, than that a King, peaceably possessed of the Throne of his Ancestors, established in the Government for several years, and thereby having had means to oblige many, should scarce find one in the extent of his Dominions, that durst maintain and espouse his cause against an Enemy, in all appearance much weaker than himself! That an Army of Englishmen, and consequently Courageous, should unanimously Disband, without fight a stroke in behalf of him who had raised them and maintained them? That so many different Factions which divided us among ourselves, should unanimously agree in the same Resolution, and fill up the vacant Throne by common consent, notwithstanding all former Heats and Animosities? Yet these almost impossible Suppositions did all concur, to advance his present Majesty to the Government of these Nations, and thereby to convince us that he is God's King.  
A second Qualification, as you may remember, is a course of Government advantageous to his People, and tending to the advancement of True Religion: And here also I may safely affirm, that his present Majesty has fully and sufficiently made good this Character. For, does not the English Reputation which was lately sullied, and almost totally Eclipsed, begin to shine out in its Ancient Lustre, and to dazzle the Eyes of Foreign Beholders? Are not Liberty and Property, those two great privileges which jointly make up the Birthright of an Englishman; and happily distinguish him from most other Subjects, rescued from the encroachments which they were about to sink under? Are not the several Courts of Justice and Equity advantageously redeemed from Bribery and Oppression, and become in deed, what they were formerly but in name? But above and before all, is not our endangered and almost supplanted Religion settled again upon its sure Foundation, and not only by Law Established, but by Law protected also? Are not our Churches retrieved from their destined perversion to the use of Error and Superstition, and settled in the due Exercise of a Reasonable Service? These, and such like, have been the blessed Effects of his present Majesty's Government, and they abundantly evince to us, That he is God's King.  
A Third Qualification, as you have been informed, is a Life Exemplary and Unblamable in his private Actions and Conversation: And here we ought to bless God, that we can now commend a Prince's Morals without the odious Imputation of Servile Flattery; that we can extol in him the practice of such or such Virtues, without being thought to Ridicule him thereby for the Commission of the contrary Vices: That God has been graciously pleased to set one over us, who is not only a good King, but a good Man too, and makes Greatness and Virtue no longer incompatible. And O! that the Influence of good Example were as strong and prevalent as the Contagion of an ill one! And that both Sexes would be as ready to take Lessons from the Throne of Modesty and Sobriety, as they are generally prone to follow great Examples of Licesitiousness and Intemperance! I choose to speak less than I ought upon this Head, lest I might be thought by some to say too much; and shall only add, that as well by this as by the two former qualifications, his present Majesty may justly challenge the denomination of God's King.  
Another Branch of the proof proposed, was to be taken from the Deliverances which have been given him, by which also God has approved him to be his King.  
If ever the Providence of God watched over any single person in so eminent a manner, as to make him seem to be the whole care of Heaven, his present Majesty has been blessed with that advantage: Not to insist upon the wonderful Deliverances he has experienced in his former years, being enured to Hardships and Difficulties, being bred up from a Child in the midst of Dangers, and having been a Man of War from his Youth: We shall find sufficient Instances of the Divine Favour and Protection, since his Auspicious Entrance upon the Government of these Kingdoms. How did the Weapons of his Enemies drop out of their Hands upon his first Appearance within this Nation, as if a Voice from Heaven had given Command, Touch not mine Anointed, and do my King no barm! How has he been surrounded with a Wall of Brass in the midst of Horror and Destruction! How has the Lord covered his Head in the day of Battle; and when Thousands have fallen on his side, and ten Thousands on his Right Hand, yet has not suffered it to come nigh him! How industriously has he pursued and sought out Danger, and how constantly has that avoided him and fled before him! How has God rebuked (in his Favour) the Winds and the Seas, and brought him forth safe from the horrors of the deep, and set his Feet upon a Rock, and ordered his go! How has he discovered and laid open to him the secret Machinations of his Treacherous Adversaries, and made themselves to fall into the Trap which they had laid for him. In a word, How has God protected him from perils by Land, and perils by Water, perils from his own Countrymen, and perils from the Heathen! (as St. Paul expresses himself in his Catalogue of Distresses.) Well may we then conclude with the Royal Psalmist, That many and grievous have been his Troubles, but the Lord has delivered him out of them all; and both by the qualifications required in such a Person, and by the great Deliverances which he has given to him, has undeniably demonstrated that he is His King.  
But, as if it were a small thing in the Eye of the Lord to rescue and relieve him out of all his Distresses, and to give great deliverance unto This His King. He has done yet more for him and us; he has added to his Deliverance Success and Triumph, witness the happy Reduction of the Neighbouring Nation: So that he has not only saved his life from destruction, but has crowned him also with mercy and lovingkindness; as for his Enemies he has clothed them with shame, but upon himself he has made his Crown to flourish. Certainly, the consideration of such extraordinary advantages, should powerfully induce us to give praise unto God, who has given such great deliverance to his King, and communicated by Him such Benefits to us all.  
And this leads me to the consideration of the Fourth and last General, being the second Proposition deducible from the words of my Text; namely, To inquire what Returns are due from us to God, for the great deliverance which he has given to his King.  
Ingratitude is not only the basest, but the most dangerous too of all Vices, and draws after it a Train of Consequences, no less fatal and destructive, than they are shameful and dishonourable: Even amongst Men themselves, he forfeits all Title to future Favours, that is unthankful for those which he has already received; and nothing makes a Man less befriended in his necessity, or more unpitied in his adversity, than the black Imputation and Character of an ungrateful person: But when the Case is stated between God and Man, the woeful effects of so degenerate a temper are vastly greater and more pernicious: for then, we do not only cut off our own expectations, and render ourselves uncapable of future mercies; but we lose the advantage also of all our former Blessings, and by an unhappy kind of Alchemy convert them into Curses. How signally and remarkably we have lately felt the comfortable Refresh of the Divine Goodness, none can be so stupid as to be ignorant, none so impudent as to deny: If we look upon the Preservation and Establishment of our tottering Religion, the happy Union of ourselves at home, and the successful progress of our Arms abroad, we cannot but acknowledge, that God has compassed us about with Songs of deliverance; if we consider the many Dangers and Distresses from which it has pleased the good Providence of God to protect his present Majesty, both as to open Violence and secret Practices, so that no weapon, no design form against him has prospered, and how he has been pleased to bring him back to his longing People in Health and Safety, we cannot but confess, that great deliverance has he given to his King: And from both considerations we must necessarily infer, that vast Returns of Gratitude are due upon our side; which we are obliged to pay after the following manner:  
First, By Praises and Thanksgivings to Almighty God, the Author and Fountain of them all. So many visible appearances of the Divine Providence have entitled God to the sole Honour of our signal Deliverances, that it would be a direct robbing him of his Glory, to pretend to ascribe it to any other; he having acted upon these occasions, as he expresses himself by the Prophet Isaiah; And I looked, and there was none to help; and I wondered that there was none to uphold; then my own Arm brought Salvation. Thus God arose, and his and our Enemies were scattered; and they that hated both him and us, fled before him. Therefore not unto us, O Lord, neither to King nor People, not unto us, but unto thy Name give praise, for thy loving mercy and for thy truth's sake. Nor must we think it sufficient to draw near thus unto God with our mouths, and to honour him with our lips, to give him only a verbal acknowledgement; no, we must demonstrate our gratitude to be real and substantial, by making that return which he chief expects, in the amendment of our Lives and Conversations: according to the instruction of the Prophet Micah, He hath shown thee, O man, such things as be good; and now what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?  
But Secondly, We must testify our gratitude for these Deliverances, by Loyalty and Obedience to their present Majesties, the blessed Objects of some of these Mercies, and the happy Instruments of all the others; and having rendered unto God the things that are God's, we must also render unto Caesar the things which be Coesars'. Nor indeed can we, without the highest disrespect to God himself, be wanting in our Duty to two such Princes, whom he has so signally declared to be His King and Queen. Now this Obedience must be expressed by a due Recognition of their just Authority, by Prayers and Supplications offered up in their behalf, by a decent and respectful Behaviour towards them, and by Reverend Expressions in relation to them; but chief and especially, by a hearty and vigorous Assistance of them both with our Lives and Fortunes, for the completing those great Deliverances, which God through them has so happily begun.  
Thirdly, We must testify our Gratitude for these Deliverances, by Love and Assection one towards another, the mutual sharers and partakers of them. Behold, how good and joyful a thing it is, for Brethren to dwell together in Unity! Let us, in the name of God, lay aside all manner of rancour and malice, all unseemly heats and animosities, all odious names of Parties and of Factions, Let brotherly love continue, and the only Contention amongst us be, who shall most Zealously serve his God, who shall most Vigorously assist his Prince, and who shall most Cordially affect each other. Thus (as St. Peter advises, Let us add to our godliness brotherly kindness,) and to brotherly kindness charity.  
And therefore Fourthly and Lastly, We must testify our gratitude for these Deliverances, by showing Charity to our distressed Brethren. It is the most natural Return of Thankfulness to Almighty God for rescuing us from our Distresses, when we endeavour to Copy out that great Original, by relieving (as far as we can) the necessities of others: For, can we be truly thankful for Mercies, and not love that God from whom we have received them? And he that says he loves God, and hates (that is, relieves not) his brother, is a liar, says the Apostle, and the truth is not in him. In a word, a grateful Return must be made, in such a manner as we know is wellpleasing and acceptable to God; and therefore to do good and to distribute, we must not forget, for with such Sacrifices God is well-pleased. To him, the Father, Son, and Holy Ghost, three Persons but One God of Mercy, be ascribed all Honour, Glory, and Thanksgiving, for the manifold Blessings which he has conferred upon us all, and for the great Deliverance which he has given to his King.  
FINIS.   

Some Books Printed for and sold by Samuel Crouch, at the Corner of Popes-Head. Ally next Cornhill.  

FOLIO  
RVshworth's Collections.  
The Life, Reign and Death of Edward II. King of England and Lord of Ireland, with the Rise and Fall of his great Favourites, Gaveston and the Spencers. Written by E. F. in the year 1627., and printed verbatim from the Original.   

QVARTO.  
A Sermon Preached before the Lord Mayor and Court of Aldermen at Guild-Hall-Chappel, upon Good-Friday, March 29 1689.  
A Sermon Preached before the King and Queen at White-Hall, on the 28th of December, 1690.  
A Sermon preached before the King at Belfast in Ireland, on the 14th day of June, 1690. All three by George Royse, D. D. Provost of Oriel College in Oxford, and Chaplain in Ordinary to their Majesties.  
The true Interest of the Princes of Europe, in the present State of Affairs.   

OCTAVO.  
The Ingenious and diverting Letters of the Lady— Travels into Spain: Describing the Devotions, Nunneries, Humours, Customs, Laws, Militia, Trade, Diet, and Recreations of that People. Intermixed with great Variety of Modern Adventures, and surprising Accidents; being the truest and best Remarks extant on that Court and Country. The first and second Part.  
* ⁎ * The third and last Part of the Lady— Travels will be published with all speed.  
Materot Redivivus, the Italian Master, showing the great Variety and Beauty of the Italian Hand, being a Royal Sheet of Paper, Containing about 950 Letters. By John Ayres, Master of the Writing-School near St. Paul's. Sold by him and Samuel Crouch.