A SERMON preached at the ASSIZES HELD AT NORTHAMPTON, August the 26th. 1690.  
Before the Right Honourable Sir Henry Pollexfen, Lord Chief Justice of the Common-Pleas.  
By S A. FREEMAN, D. D. Rector of St. Paul's Covent-Garden, and Chaplain in Ordinary to Their MAJESTIES.  
LONDON: Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Church-Yard. 1690.   

Imprimatur,  
Carolus Alston, R. P. D. Hen. Episc. land. à Sacris Domesticis. Septemb. 8. 1690.   

TO THE RIGHT WORSHPFUL Thomas Catesby, Esq; HIGH-SHERIFF OF THE County of NORTHAMPTON.  
SIR,  
WHEN I was prevailed with to preach this Sermon, I had no Intentions to make it any farther public. It is wholly in compliance with the Request, His Lordship, yourself, and those Eminent Persons, the Knights and Gentlemen of the Grand Inquest, were pleased in so public a manner to honour me with, that it comes abroad. I confess, could I have thought it in any degree worthy of Your Acceptance, I should have been very glad of the opportunity to pay the Respects and acknowledgements that are due to yourself, and so many Worthy Persons, who( indeed with the whole County of Northampton) have come behind none in their Expressions and Testimonies of a sincere Affection and Zeal to Their Majesties and Their Government.  
Many and wonderful have been the Deliverances God in mercy has vouchsafed this Church and Nation; amongst which, this last, considered in all the Circumstances of it, may justly be ranked with the chiefest of them: No man can doubt, who considers how furiously the Jesuits driven, and how wholly our late Unhappy Prince, subjected himself to their Will and Councils, but that before now we had been reduced to the miserable Condition of the poor persecuted Protestants of France, either to be butchered at home, or to beg our Bread abroad, had not God been pleased by a wonderful Providence to deliver us out of their hands: A Deliverance so great, that we seem to want nothing but a Spirit of Love and Unity among ourselves, of Gratitude to God the blessed Author, and to the King the glorious Instrument of it, to make us an happy People. Whoever reads the History of the Children of Israel's Deliverance out of the Land of egypt, will find himself hard put to it to determine, which was the greater wonder, their Deliverance, or their Ingratitude under it: Who could have imagined, that they who had had so large an Experience of the Power, and Wisdom, and Goodness of God in working Ten Miracles for their sakes, should have been so ready on every little disappointment, to fly in the face of God, and his Servant Moses, and even to quarrel with their Deliverance? And yet this they did; Would God we had dyed in the Land of egypt: Let us make us a Captain, and return into egypt: As if their Moses was worse than a Pharaoh; as if the Darkness and Bondage, and Cruel Hardships of egypt, were by much to be preferred before the Liberties of their Persons, the free enjoyment of their Religion, before the Presence and Glory of God amongst them: These things were written for Admonitions to those that should come hereafter; and St. judas makes this Application of them; I will put you in remembrance, though ye once knew this, That the Lord having saved the People out of the Land of egypt, afterwards destroyed them that believed not.  
What I have now to add, are, Sir, my hearty Prayers to God, to multiply upon You, Your good Lady, and two most Virtuous Daughters, together with that Noble Family, whereinto you have so happily disposed one of them, all the Blessings both of this, and the future State: And that you may live long, as you have hitherto done, a sincere Lover of your Country, a Friend to the Church, an Example of Virtue and Regular Devotion, and a Pattern of unfeigned Love and Loyalty to Their Majesties, In whose Lives and Reign, all that is dear to us in this World, our Religion, our Lives, our Laws, and as to what appears to us, the whole Interest of the Protestant Religion, is in a great measure wrapped up. May God preserve Their Majesties, and bless all that wish well to our Sion. This is the hearty Prayer of all good Englishmen and Protestants. I am ever,  
SIR, Your very much obliged Humble Servant, SA. FREEMAN.   

A SERMON preached at the Assizes at Northampton, Aug. 26. 1690.  PSALM lxxxii. v. 6. 
I have said ye are Gods, and ye are all the Children of the Most High.  
THIS Psalm is a pathetical Exhortation to Magistrates of what rank and degree soever they be, to Kings, and all that are sent by them, to be faithful in the discharge of the trust committed to them; that without bias and partiality they see that Right prevail, 
Vers. 3, 4.  and Justice be duly administered; that the Poor be defended, the Cause of the Fatherless and Widow heard, and that they readily undertake the patronage of oppressed Virtue and Religion.  
To this purpose the Psalmist in the Text sets before them the high and Eminent Station they are placed in, and the great Power and Authority they are invested with, above other men. I have said ye are Gods. Princes are God's Deputies and Vicegerents, They bear his name, sit in his place, are entrusted with part of his Power; And therefore are obliged, upon the Account both of duty and gratitude, to do his work, and to administer to his glory, to behave themselves like God, in the execution of their high Office and Dignity.  
This is the sense of the words; and the Royal Prophet, that he might give them their full weight and Authority, and effectually engage the Rulers of the Earth to a due attention to them, with great Solemnity and Majesty brings in God himself as preaching to them. I have said ye are Gods, and ye are all the Children of the Most High.  
They are called so by God; but had not the Expression been justified by so great an Authority, this threefold rational Account might be given of it.  
1. As all Power and Authority is from God: This both Scripture and Reason warrant to us. In the Old Testament Princes are styled in a peculiar manner God's Servants, 
1 Sam. 24.6. ch. 26.9.  God's Anointed, and are said to Reign by God: In the New, Magistracy is called God's Ordinance; 
Rom. 13.2, 4.  and the supreme Powers, God's Ministers. And can we think it at all consistent with the Divine Goodness, that when he gave Man a being, he should take no care of his well being? That he should make no provision for the preservation of Justice and Righteousness, and Peace amongst Men, wherein the happiness of Societies do consist, and without which Mankind would be so many Bears and Wolves tearing and devouring one another? Can we think that God who hath established Order amongst all his Creatures; In the Angelical Nature, the several Ranks of Angels and archangels, Principalities, Powers and Dominions; In the Celestial Bodies, The Sun to rule the Day, and the Moon the Night, and one Star to differ from another Star in glory; In lesser Societies, Parents to bear rule over their Children, and Husbands to be head of their Wives; hath yet left the more general and public state of Mankind, the greater Bodies, Nations and Kingdoms, to shift for themselves, without appointing the means for their Order and Peace, their Preservation and Happiness?  

〈◇〉. 1 Pet. 2.13, 14.  I know St. Peter calls Magistracy in all the degrees of it, the Ordinance of man; And it may be so called, either in respect of the Subject wherein it is lodged, which is man; or in respect of the end for which it is appointed, which is the good of man; or more especially in respect of the several species or sorts of Government in several Countries, which depend upon human compact and agreement: Government in general is the Ordinance of God; but whether it shall be this or that, be absolute or limited, administered by one or more, Elective or Hereditary, is an Human Constitution; According as it is at first mutually concerted by the Community, betwixt the Person that is to govern, and the Persons that are to be governed, so is the frame of the Government for the most part in every Kingdom. And as for that branch of the Magistrates Power, a power to punish capitally, so absolutely necessary for the ends of Government, although God is more especially the Author of it,( the People having not power over their own Lives, cannot give it to another) yet as the People are a means to convey, and determine it to be in this or that particular Person or Persons, and to limit the exercise of it to such or such Cases and Crimes as the exigences of State shall require, may that also come under the notion of an Ordinance of Man.  
But then when the particular frame and model of a Government is agreed upon, and sworn to, it becomes as much the Ordinance of God, as the Magistratical Power in general is; and is to be as conscientiously administered by the Prince, and as religiously observed by the People, as far as it contradicts no Divine Law, as if, like that of the Jews, both the Government and Governours had been of God's own immediate direction and appointment; And therefore St. Peter in that place where he calls Government the Ordinance of man, exhorts to submission upon a Principle of Conscience; Submit yourselves to every Ordinance of man for the Lord's sake.  
2. As Princes are sometimes placed in the Throne by the immediate direction of God, or some signal Providence evidently bearing upon it the marks of a Divine Hand. So it was with the Kings of Israel and Judah; God was pleased to do more for that People than any other Nation: They were under his more immediate care; their Government of his own prescribing; their Laws of his own enacting, and their Kings of his own anointing: Upon this Account their Kings in a peculiar sense might be called Gods, and the Children of the Most High. And though so much cannot be said of other Princes, yet this we may safely say, That when a whole Nation is at stake, and the public safety in extreme danger, God is more concerned, than a bare permission amounts to, in ordering the Fate and Revolutions of States and Kingdoms, Placing or displacing Princes, as it seems best to his Infinite Wisdom. Some Philosophers there have been, that have disputed God's care over particular persons; but I do not remember any that ever called into question his concernment for public Societies and Communities of Men: and sometimes God is so conspicuously visible in the Changes and Alterations that are made in the Nations of the World, and some Occurrences do bear upon them so apparent stroke of a Divine Goodness, Wisdom and Power, that he must be a brutish Man, and a Fool, 
Psal. 6.26.  as the Psalmist speaks, who does not perceive that they are God's doing. He rules in the kingdoms of men, and giveth them to whomsoever he will, 
Chap. 4.32.  says the Prophet Daniel. He pulls down Kings, and sets up Kings; He hath the very Hearts of Kings in his hands, and turns them as the rivers of waters; raising up some for the defence and protection of his Truth, and raising up others to show his Power upon them in their destruction, 
Exod. 9.16.  as he is pleased himself to tell us in the instance of Pharaoh: For this cause have I raised thee up, for to show in thee my power, and that my name may be declared throughout all the earth.  
3. As Princes ought to employ their Power and Authority according to God's Will, and after the Pattern he sets them in the Government of the World. And how this is to be done, I shall show in the following particulars:  
They govern like God,  
1. When they employ their Power and Authority for promoting the Glory of God; and that chiefly consists in maintaining his true Religion and Worship. This God himself takes care to vindicate, Isaiah 42.8. I am the LORD, that is my name; and my glory will I not give to another, neither my praise to graved images. And we may observe, that the great End God aimed at, in all the gracious Revelations of his Will to the world, has been to beat down Idolatry, viz. The worship of false gods, and the worship of the True God after a false manner; and to establish the Belief and Adoration of the One True God, and the One Mediator between God and Man, Christ Jesus; and to introduce such a worship of Them, as is suitable to their Nature, not under any Corporeal Representations, but in Spirit and in Truth. This is the Glory of God, that has always been the great exercise of His Wisdom and Power, to keep up in the World: And this also, after the Example of God, from whom Princes hold their Patent of Governing, ought they to look upon as their peculiar province, to secure and maintain the True Religion, which is the only advancement of God's Glory: Now what that is, I need not inform this Auditory. Blessed be God, we have the True Religion, as it was delivered by Christ and his Apostles, established among us, pure and free from all Forgeries and Inventions of Men.  
Here's no drowning Religion in shadow and formality, not burying her under a load of Ritual and Ceremonial Rubbish; no dressing up Religion in a flaunting Pomp to set her off, or a gaudy Garb to recommend her, much less in such Fantastical Rites, such Anti●k Vestments and Gesticulations that may justly render her ridiculous and contemptible; but her Ceremonies are few, and what may be altered when Authority shall think fit; but those that are, are decent, countenanced by Primitive Antiquity; and very much becoming the Gravity and Sobriety of Religion.  
Here are no Half-Communions, no more Sacraments thrust upon us than our Lord himself instituted; and yet those left whole and entire for our use and comfort that he did: no Prayers in an unknown Tongue, which the Votary, it may be, neither minds not understands; no praying to Saints or Angels; no adoring Images, Pictures and relics; no worshipping the Creature besides, or more than the Creator, 
〈◇〉.  which they do; who in all their public Offices of Devotion, for one Prayer to God, have ordered ten to be made to the Blessed Virgin.  
Here's no Doctrine obtruded on our Faith that's contrary to Reason, nay, to Sense, to all our Senses; no Practices allowed that are forbidden by God; no Pardons to be bought, no Indulgences to be purchased, no expunging any one Commandment out of the Decalogue, or contriving Arts and Devices to make voided the rest; no leaving Virtue and 'vice as uncertain things, to depend on the Arbitrary Will of the Pope, and his Casuists, to be Sainted or damned by them according as they promote or obstruct the Glory and Interest of Holy Church: But as her Devotions are pure and spiritual, having God and him only for their Object; so her Doctrine is sound and Orthodox, having Christ for its Corner-stone, and the Prophets and Apostles for its Foundation.  
This Religion, after it had been for some, God knows, too many years, loaded and obscured with Popish Trash and Rubbish, was by the pious Wisdom of our Gracious and Religious Princes, and the blessing of God upon the pains of our Forefathers, and at the expense of the very Blood of many of them, regularly reformed and restored to this Kingdom; and may Kings and Queens, to the glory of God, and the salvation of Their own, and Their Peoples Souls, be ever the Nursing-Fathers, and Nursing-Mothers of it, and to the utmost of Their Power spread and propagate it throughout the World.  
( 2.) When they employ their Power and Authority, in the impartial administration of Justice, in showing mercy where the Case deserves it; in bearing long, forgiving often, but severely crushing all bold and daring Wickedness. The Cause that is just in itself, is always to be so to them, be it the Cause of who it will; The Case that is compassionable, is to be relieved with mixtures of mercy; but where the nature of the Crime, or the incorrigibleness of the Offender, or the Ends of Government require it, the Law is to have its full course, and Punishment, though Capital, to be duly executed. And because the Examples of Princes are more powerful than their Laws, they must be virtuous themselves, that they may the more effectually promote it in their People. The life of a Prince is the calling of other mens lives to an account: 
Vita Principis censure est. Plin. Paneg.  His Example secures the reputation of virtue, brings it into vogue, and makes it fashionable; and those who are so apt in every thing else to imitate him, cannot for shane not comform to him in their Manners: In all this they have God for their Pattern, who is no Respector of Persons, whose Mercy is over all his Works, who delights in pardon, who is infinitely holy himself, and will by no means clear the obstinately guilty; punishing to the fourth Generation, but keeping mercy for thousands.  
( 3.) When they employ their Power for the public Good and Safety; This was God's chiefest end in making Man, he made him to make him happy; God had no need of the Services of Men, they could make no accessions to his Glory, who is in himself a perfect Self-sufficiency and complete Happiness; It was only the fertile benignity of his Nature that ever delights in communicating itself, and doing good, that prompted him to command them into being; And ever since the Creation of the first Man, it has been the chief design of all the Dispensations of his Providence towards Men, to make them happy; that is, to beat down 'vice, and to uphold Righteousness in the World, upon which, both Reason and Experience, as well as Revelation, inform us, the true Interests of Men, both private and public, do depend. And now how Divine and God like is that Prince, who makes the Interests of his People, his own; who has no By-end to promote, no little Turn to serve, but engages the Power and Authority God hath given him, wholly for his Peoples good, and is ready on occasion to sacrifice himself for their safety! A public Spirit is God's Seal of Authority, a natural and pregnant discovery of God in the Soul; It is the nature of Heaven to be always imparting, of God, to be always doing good. Accordingly we find the Highest Instances of this in Persons eminently called by God to the Seat of Authority: In Mordecai, 
Est. 10.3.  seeking cordially the weal of his People, and speaking peace to them: In Moses, 
Exod. ●2.  Praying God rather to blot him out of his Book, than not to pardon his People's In David, 
2 Sam. 24.27.  Against me and my Father's House let thine hand be, and not against these Sheep. And it is noted of Augustus Caesar, that he was no sooner possessed of the Empire, but he laid aside all his former Arts of Fraud and Tyranny, and addicted himself entirely to the love, defence, and advancement of the Commonwealth, 
Boeclerus Diff. Polit. in Caes. Aug.  at satis constaret, says one, Divino quodam munere, mutatum & formatum tantum Principem, that it might sufficiently appear that so great a Prince was not set up and changed but by a special gift from God: And indeed a Prince has no true Interest distinct from that of his People; His highest glory is their safety and prosperity; And that Government will be sure to stand the longest, and grow up to the greatest height, that's most deeply rooted in the Affections and Interests of the People. It was not more greatly than truly said by a very Wise and Learned Man of our own, That that Prince whose Counsels and Resolutions run counter to the Interests and Inclinations of his People, 
Sir W. T's Misc. p. 166.  might by such methods make his Ministers great Subjects, but they could never make him a great Prince.  
( 4.) When they employ their Power and Authority for the rescue of the Miserable, and delivery of the Oppressed: God in the Old Testament glories in nothing more, than in being styled the Deliverer of his People, and our Saviour in the New clearly manifested himself to be God, and the Son of God, by undertaking the Redemption of Mankind. 〈◇〉, It is a divine thing to be compassionate; and in nothing more do Princes resemble and represent God, than when by their Wisdom and Courage they give life to an expiring Church, and a sinking State. Such an one was Moses to the Jews after their egyptian Oppression, Gideon after the Midianitish Slavery, David after Saul's Injustice, Nehemiah and Zerobabel after the Babylonish Captivity; such was Constantine the Great to the Primitive Christians after the Heat of the Ten Persecutions; Henry the VIIth to this Nation after the bloody Wars betwixt the Two Houses of York and Lancaster; Queen Elizabeth to this Church after the Fiery trial in Queen Mary's days. And such an one—; It is not long since we were writing Ickabod upon Church and State, since our Candlestick was removing, and the Glory departing; since Popery and Superstition was setting up in the Corners of our Streets, and every man kicked out of Favour and Office that did not fall down to that unhallowed Idol; The Mask indeed was Liberty, but the Design Slavery to all but themselves: and had the Nation been catched with that Bait, it would soon have understood what they meant by Liberty, a Liberty to recant or burn; It is not long since all our Laws were in danger to be cancelled by an Illegal Dispensing Power, all our Liberties to be swallowed up in the Gulf of a bottonles and boundless Prerogative, our Lives and Estates at mercy, and our Charters and Franchises at will and pleasure. But thanks be to God, who hath raised us up a Deliverer in our distress, who hath given us a prospect of a long and lasting continuance of our Holy Reformed Religion amongst us; who hath restored to us the free course of our Laws, and therewith all true and desirable Liberty, and hath banished Popery and Arbitrary Power, those Strangers and Foreigners in our Land, for ever out of it; blessed be God, who hath hitherto preserved Him whom he raised up for our Deliverance, who hath covered His head in the day of battle, who hath crowned Him with Victory and Success, to the Confusion of the Enemies of God and Religion, and the great Salvation of his Church and People.  
From what hath been said, I shall draw three or four Inferences that may be of good use to us, and conclude.  
1. I have said ye are Gods, obliges Princes to behave themselves suitably to their high Station and Dignity; to walk worthy of God who hath placed them on the Throne of Majesty, with all that Justice and Mercy, holiness of life, zeal for God's Glory, and concern for the public Good, as becomes those who bear his Name, and partake of his Power: As in God, his Almighty Power and Wisdom are always in conjunction with his Infinite Goodness, and receive Laws and Rules from it, without which they would not be Perfections, but degenerate, the one into Rage, the other into subtlety; so it is in Princes, when Power and Goodness meet, they nearly resemble God; but Power separated from Goodness, becomes nothing else but Tyranny and Armed Wickedness, or, if you will, that Manichaean God, whom they made the Author of all the Evil in the World: Accordingly those Princes, who misimploy their Power, and have no regard to those great and good Ends for which they are entrusted with it, but make use of it, to mischief and oppress, instead of benefiting Mankind, do of Gods become Devils, whose Nature they partake of, and whose Works they do.  
2. I have said ye are Gods, obliges Subjects no less to yield all due honour and subjection to them as unto God. The Scripture is very strict in enjoining honour and reverence to them; we are commanded to fear the King, not to curse him, no, not in our thoughts; not to revile the Gods, not to speak evil of them; to pay tribute to them, to obey their just Laws; to render unto Caesar the things that are Caesars. How justifiable therefore soever it may be for Subjects, when Princes assume to themselves a power that of right belongs not to them, and make use of it to enslave and destroy the Community, not to obey their will, and resist their force: It cannot in the least be so, when they oppose their Legal Authority and just Power. Here they that resist the Powers, 
Rom. 13.2.  resist the Ordinance of God, and they that resist shall receive to themselves damnation.  
3. I have said ye are Gods, lays likewise an obligation on all subordinate Magistrates and Ministers of Justice; That as in respect of their Office and Dignity they also may be styled Gods, so they be no less careful to act like God in the discharge of their Trust.  
From what hath been said, should I take a review of the Particulars, I might easily draw the Character of an Upright Judge, as I have done of a God-like King: But this would be altogether needless in Your Lordship's presence, whose great Abilities and known Integrity in all, in the worst of times, have raised you above both our Directions and Commendations.  
But give me leave to become an humble and earnest Petitioner to you all in general, who are entrusted by God and the King, with the Justice and Peace of the Nation, that you would not bear the Sword of God in vain; that, like God, you would make use of your Power and Authority, to dash 'vice, and to revive the practise of poor despised and neglected Virtue. You know our Dangers have been very great, and are so still; from what Quarter soever they come, or by what Hands soever they are brought upon us, our Sins are the cause of them: God has several ways to chastise and punish a wicked Nation; Sometimes he sends a sudden Fire, and that consumes a great part of its Treasure; sometimes a violent Earthquake, or Inundation, and that swallows up a great part of its Land; sometimes a general Plague, and that sweeps multitudes of its Inhabitants into their Graves; sometimes he suffers a Spirit of Discord and dissension to go forth and rage in it, till it breaks out into a flamme, and the whole Community be consumed and reduced to Ashes; sometimes he lets loose the Reins to the Lusts and Passions of a misguided Prince, and then he becomes, instead of the Minister of God for good, the Author of all Evils, and sometimes of destruction to it; sometimes he stirs up a Potent Foreigner, and makes him the Instrument of his Fierce displeasure against it: Now all this, is not because God delights in such severe proceedings, but because the Cry of a People's Sins is great, and gone up to Heaven, and has awaked the Justice and Indignation of God against them. And as there are some particular personal Sins that do more than others waste the Conscience, and drive away God's Holy Spirit from a man, so there are some National Sins that in a high degree, not only dispose a Nation for ruin, but set God against it: What Peace, said Jehu to Joram, so long as the Whoredoms of thy Mother Jezebel and her Witchcrafts are so many? What Peace, so long as Atheism and Profaneness, Swearing, Perjury, Adultery, Drunkenness, and all sorts of Debauchery and Lewdness of Manners, do so brave it amongst us? These Vices, when they become National, as they do by the general practise of them, or the practise of those in high and eminent Places, or the Impunity of the Guilty, do not only naturally tend to enfeeble and dis-spirit, and cause a languishing in a Nation, but greatly provoke God to become that Nation's Enemy. For these Sins, 
Hos. 4.1, 2, 3.  says the Prophet Hosea, The Lord hath a controversy with the Inhabitants of the Land, and for these shall the Land mourn. Let me therefore beseech you, let me conjure you, as you will answer it to God, and the King, from whom you have received your Commission; as you would avoid the being accessary to other mens Sins, and the being involved in their Punishments; as you desire to see our Dangers removed, our Enemies to flee before us, His Majesty to return with Victory and Success, and Happiness and Peace, and the True Religion to flourish in our days, and to be entailed on our Posterity: Let me conjure you by all that is Sacred and dear to you, as you have any regard to the glory of God, and the Salvation of your own, and other mens Souls, that you would in your several Places and Stations, to the utmost of your power and ability, avoid, discountenance, suppress and punish these wasting Abominations: It is Their Majesties Pleasure, and they have made it public by Their Letters, That the Laws shall be put in Execution against these Crying and Provoking Enormities; and I must needs say, If England be not reformed from them, it will lye mostly at the Magistrates door, and God will require it at their hands.  
4. I have but one word more; I have said ye are Gods, calls upon us to bless God, who in his good Providence hath set over us Princes, that present a fair Image of his own Divinity; who employ Their Power for the accomplishing those great and noble Ends for which it was committed to them; who, though in a far lower degree, have like God, been Benefactors to the World; and like the Son of God, Saviours of Mankind; whose care it is to protect the True Religion, and to suppress Idolatry and 'vice; In whose Laws Justice reigns, and in whose Example Virtue and Religion triumph. May the glory of their Actions outshine that of their Diadems; and may the Goodness and Wisdom of their Government fall short of none but that of God's; may they ever continue the Defenders of our Laws, and our Religion, and when they die,( for die they must like other men) may they exchange Their Earthly Crowns for those that are Eternal, and reign like Gods, in Immortal Glory.  
Now to the King Eternal, Invisible, the only Wise God, King of Kings, and Lord of Lords, be all praise and glory hoth now and for evermore.  
FINIS.   

ADVERTISEMENT.  
A Sermon preached before the Queen, at Whitehall, on the 16th day of July, 1690. being the Monthly Fast. By the Right Reverend Father in God, Gilbert, Lord Bishop of Sarum.  
An Account of the Ceremony of Investing His Electoral Highness of brandenburg with the Order of the Garter. performed at Berlin on the 6th of June, 1690. by James Johnston, Esq; His Majesty's Envoy Extraordinary to His Electoral Highness, and Principal Commissioner. And Gregory King, Esq; the other Commissioner for this Investiture. With the Speeches made at this Solemnity by the said Mr. Johnston, and Monsieur Fulks, Minister of State to His Electoral Highness.  
Both Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Church-Yard.