A SERMON Preached at Bowden in Cheshire, April 6th. 1691. AT THE FUNERAL Of the Right Honourable, MARY Countess of Warrington.  
BY RICHARD WROE, D. D. AND Warden of Christ's College in Manchester.  
LONDON, Printed by T. M. for R. Clavell at the Peacock in St. Paul's Church Yard, 1691.   

Imprimatur.  
●. Alston, R. P. D. Hen. Episc. Lond. à Sacris. Maii, ●2. 1691.   

To the Right Honourable, HENRY, EARL of Warrington, and Lord Lieutenant of the County Palatine of Chester.  
My Lord;  
IF an Averseness to appear in Print, and a Conscious Fear of exposing my slender Performances to public View, might have pleaded my Excuse, I had not troubled your Lordship with an Address of this Nature. But since your Lordship will have me Publish what I would much rather had been kept private, I hope your Honour will pardon my prefixing Your Name to that which claims a Right to Your Patronage, and I am sure wants your Protection.  
In Passions of Grief, (especially of Affectionate Sorrow) things are at once more easily, and more deeply impressed on our Minds; and when the Affections are warm, they soon entertain a Fondness for that which is grateful to them. I have reason to suspect some of my Auditors of such a kind Partiality, and too favourable a Representation of what they heard delivered upon that unwelcome Occasion, which might bias your Lordship into a good Opinion of, and a Desire to see, what a Passionate Concern, and Surprising Sorrow would not allow you to hear.  
This makes me lay it at your Honour's Feet with an entire Submission to the Result of your Judicious Perusal, and better Thoughts; having no other Design in tendering it to Your View, than to testify my willingness to comply with your Lordship's Request, and a readiness to pay any Service that I am capable of rendering to yourself, or Right Honourable Family.  
That which I reckon myself most happy in, is the Opportunity I have hereby of acknowledging the Obligations I have to the House of Dunham, and the Respect I always found from that obliging Generosity, which seems Hereditary to Your Family, of which I shall always covet to be thought a true Honourer, and hope your Lordship will Accept this Small Testimony of my Gratitude, and believe me to be what I sincerely am,  
My LORD, Your Lordships Much Obliged and very Humble Servant, Ric. Wroe.   

A Funeral Sermon Preached at Bowden in Cheshire, etc.  HEB. seven. 25. Wherefore He is able also to save them to the uttermost that come unto God by him, seeing He ever liveth to make Intercession for them. 
THE Words being recommended at the Request, and I doubt not on the inward Sense and Satisfaction that the Right Honourable Person deceased, found in her Reflections on them, need not my slender Apology for the Choice of them. And were we as feelingly acquainted with the Import of them, and had as fully digested them in our retired Thoughts, as she had, we should find them more suitable to the Occasion, than they may seem to be at first View, and should relish such a Sweetness in the saving Truths they contain, as would at once ravish our Affections, and inflame them with desire to endear them to the Meditations of others.  
For they contain the Great Ground of our Title to Happiness, the sure Anchor and firm Foundation of our Hope, which is bottomed on the great Worth and Dignity of our Highpriest, his Ability to save to the uttermost all that lay hold on him by a lively Faith; which to them that do so, becomes the joyful Evidence of that Interest and Assurance, which creates a solid Satisfaction, an inward Joy and Consolation, rejoicing in the Merits, and triumphing in the All▪ sufficiency of such a Saviour, as is able to save to the uttermost all that come unto God by Him, seeing he ever liveth to make Intercession for them.  
Happy is that Soul that relying on his Saviour's All-sufficiency, can rejoice in a sense of its Interest in him: Blessed is that Faith that is founded on this Rock of Ages, One mighty to save (in the Prophet's Character of him) to whom we may cheerfully trust our Salvation, and need not fear, and shall not be ashamed: Happy is that Mind that can repose its Confidence in a full and firm Persuasion of the Salvation purchased by its  Saviour: Pleasant are those Reflections which accompany a Life of Faith, which overlooks this present State, and (with St. Stephen) sees Heaven itself opened, and Jesus standing at the Right Hand of GOD, ready to receive those that depend on him, into those Mansions of Glory, where he is now continually interceding for them: Happy shall we be, if the Consideration of our Saviour's Fullness engage our Obedience to him, and inflame our Desires and Affections after him, so as to commit our Souls to him in well-doing, and trust him with the Salvation of them, through a full Assurance of the Sufficiency of his Merits, and the prevalency of his Intercession. Now that we may be thus affected, shall be the Design of my Discourse; and shall think myself happy, if our Meditations on these Words may have the same Influence upon us, which I doubt not they had on that Excellent Person, that left them for the present Subject, being desirous that others should reap the same satisfaction that She found in them. In order whereunto, I shall briefly run over the Severals of the Text, and then endeavour to apply it to the Instructions of Wisdom and seasonable Application.  
The Words are part of one of the Seven Arguments, wherewith the Apostle in this Chapter magnifies and exalts the Sacerdotal Office of Christ, above that of the Aaronical Priesthood. This Sixth Argument gins at the 23 d. Verse, And they truly were many Priests, because they were not suffered to continue by reason of Death; but This Man, because he continueth for ever, hath an unchangeable Priesthood: As if he had said, the Levitical Priests were Mortal, but Christ is Immortal; they were continued by Succession, but he abideth for ever, and therefore hath a better, because an unchangeable Priesthood: And because he hath so, therefore he is able to save to the uttermost, since he never fails to prevail for those for whom he intercedes, and he never ceases to intercede for those that come to God by him, since he ever liveth to make Intercession for them.  
The main Point then in the Text, is the Assertion of Christ's All-sufficiency for the Work of our Salvation, backed with a Twofold Reason; the One drawn from the Incommunicableness of his Priesthood, the Other from the last Act of it, which is his Intercession: To which I shall add what is here also expressed, The Qualification of those that receive the Benefit of his Intercession, they must be such as come to God by him: That as the one is the great Ground of our Faith, so the other may become the sure Anchor of our Hope and Confidence, that we do not presume for Salvation by him, till we apply ourselves to him for it, and by Faith lay hold on the Merits of his Death, and the Prevalency of his Intercession.  
First, The All-sufficiency of Christ in the Work of Man's Salvation, is the great Thing here asserted. He is able to save to the uttermost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Phrase is Emphatical, and may denote either ad perfectum (as some render it) the Compleatness of the Salvation wrought by him; or in perpetuum (as others) the Permanency and Perpetuity of it; or else the Perfection of his Influence in working out so mighty Salvation for us.  
1. The Salvation he wrought for us, is every way complete and perfect. He saves from the lowest degree of Sin and Misery, to the highest Pitch of Glory and Happiness: He delivers us from all Evil, and sets us beyond the reach of it: He delivers us from the hands of our Enemies, and he exalts us in Triumph over them: He leaves no thing unaccomplished, that can be reckoned any tendency to, or part of, our Salvation: Whatever good Work he has begun, he will perform and finish it, Phil. 1. 6. He will establish us in the Faith, and at last make Faith perfect and consummate, being the Author and Finisher of it, Heb. 12. 2. He makes Men ready to every good word and work, and preserves their whole spirit, soul and body blameless to his coming, 1 Thes. 5. 23. And then he will improve Grace into Glory, and summate the Happiness already commenced in endless Fruition: Which is another Notion of the Phrase, and denotes;  
II. The Permanence and Perpetuity of his Salvation. The Purchase he made for us, is of an Inheritance Eternal in the Heavens, incorruptible, and undefiled, that fadeth not away: His Kingdom is an everlasting Kingdom, that has no Bounds, and knows not End. He saveth to the uttermost, that is, for ever, than which nothing can be more, or rather, beyond which nothing is. Other Saviour's and Deliverers hath God raised up for his People, but for a Time only; but he made his Son an everlasting Saviour, He sent him to purchase Eternal Redemption for us, Heb. 9 12.  
III. His saving to the uttermost, may denote the power of his Influence, the perfection of all his Vndertakins in the work of our Salvation. Whatever was to be done, he alone was able to do it; whatever he undertook to do, he perfected and finished it. Was there a Price to be paid? He laid down his own Life, a most valuable Purchase, a precious Ransom. Were there Enemies to be subdued, which required Power and Authority to effect it? Behold him sat down on the Right Hand of the Majesty on high, invested with all Power both in Heaven and Earth. Do we need daily Pardon and Favour from God? Behold him continually interceding for us with the most efficacious Oratory of his Blood and Merits, presenting that before his Father, and by Virtue of that Meritorious Oblation reconciling him to us. Thus he saves all manner of ways, by all manner of means: Nothing is wanting to our Salvation, nothing can be done to make it more complete and perfect. And all this the Apostle here confirms by a double Reason;  
1. From the Uncommunicableness of his Priesthood (in the Verse foregoing) this Man hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sacerdotium nunquam transiturum, that cannot pass away, that does not descend from Father to Son; intransibile, such as passeth not from him to any other; which is as much as to say, such as has no Successor in his Mediatorial Office, he being the only yet withal eternal Mediator, and therefore is able to save to the uttermost.  
2. From his continual Intercession, which is the last Act of his Priesthood, he ever liveth to make Intercession for us. There are Two Parts, or Offices of Christ's Priesthood, the one of offering up himself a Sacrifice on the Cross, the other, his appearing before God in Heaven, and there presenting the Merits of that Blood and Sacrifice, which is his interceding for us. We read, Rev. 8. 3. Another Angel came and stood at the Altar, having a Golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar. The Angel is Christ, the Incense his own Prayers in Heaven, which he continually puts up when the Saints pray on Earth, and so perfumes all their Prayers, and procures all Blessings for them; and so St. John names both these together, 1 Joh. 2. 2. Calling him at once, our Advocate, and the Propitiation for our Sins, which make up the Two Parts of his Office; the one, the great Act of his Priesthood on Earth, when he offered up his own Blood on the Cross with strong Crying and Tears, Heb. 5. 7. The other is his continual Employment in Heaven, where having brought that Blood into the Holy of Holies, he there incessantly offers it up, that is, presents it before his Father, as a perfect Atonement and full Propitiation for the Sins of Men, and by Virtue of that Oblation, prays or intercedes for them.  
Now great is the Force of the Apostles Reason, to prove his Ability to save to the uttermost, seeing he ever liveth to make Intercession: For he died to merit our Salvation, but he ever liveth actually to confer it upon those that come to God by him. If he had not lived again by his Resurrection, (whereby he was declared to be the Son of God with power, Rom. 1. 4.) or if he had revived but for some time only, and not for ever, we had not been raised from our Sins, nor Death perfectly subdued: But since we can affirm with St. Paul, Rom. 6. 9 That he being raised from the dead, dyeth no more, death hath no more Dominion over him; since he liveth for ever, we may strongly argue with the same Apostle, Rom. 5. 10. If when we were Enemies, we were reconciled to God by the Death of his Son, much more being reconciled, we shall be saved by his Life. If he being risen, was able to exalt himself to a Life glorious and immortal, we have proof sufficient of his Ability, to save to the uttermost.  
Yet the strength of the Argument lies not in his being risen to Life, but in his living for ever to this end that he may intercede for us. For others besides him, shall live for ever: Angels are immortal, and the Saints shall survive to Eternal Ages, yet both of them are so far from being able to save to the uttermost, that they could neither Purchase Salvation for themselves, nor others. The Highest Angel in Heaven could not Redeem so much as one of their own Lapsed Tribe, nor all the Celestial Hierarchy, the whole Angelic Order, save any of the fallen Angels. The greatest Saint in Glory could not so much as Redeem his own Soul, or give to God a Ransom for it. But 'tis his Sole Prerogative whose proper Office it is to intercede, and who therefore lives for ever that he may execute an Eternal Priesthood, the Consummation of which Consists in his intercession at the Throne of Grace.  
Now that we may better apprehend the manner, and Efficacy of his intercession, I shall briefly point at the Method and Order, as well as the Power and Prevalency of it. Necessary than it was that Christ having made an Oblation on earth to Appease offended Justice, should have something also to present before the face of his Father in Heaven: For otherwise by the Apostles Arguing, he had not been a Complete Priest, Heb. 8. 4. if he were on Earth, he should not be a Priest, i. e, if he had stayed still on Earth after the Sacrifice of himself, he had not been a perfect Priest, he had left his work imperfect, he had not fulfilled the part of an Intercessor, which was to be the last Act & Consummation of his Priesthood. For in this he was to answer to his Type the High Priest, who without entering into the Holy of Holys, was not a perfect High Priest; for, to offer there, was the proper and peculiar Act of the High Priesthood. And so it was our Saviour's Office to enter into Heaven, and there become our Advocate, as before he made himself a Propitiation for us (as the Apostle concludes the Argument,) Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens, viz. to present this his Sacrifice before the Mercy-Seat, which is the peculiar Office and Consummation of his Glorious Priesthood. This is what the Apostle calls his appearing in the presence of God for us, Heb. 9 24. Namely, when we are Summoned before the Tribunal of Justice, there to answer the Charge laid against us, than he appears as our Advocate, and Presents to his Father the Merits of that Oblation, which he made of himself as a full satisfaction to his Justice, which tho' offered but once, yet does remain for ever before the Mercy-Seat, and is continually offered up by him who continues a Priest for ever.  
And all this he does as a public Person, presenting himself in our Nature, and in his own, as a Mediator between God and man, as a Pledge and Surety for us: And he presents his own Merits as a public satisfaction to the Justice of God for the debt of Sin, as a public price for the Redemption of Mankind: All which being offered to the Father by the Son of his Love, in whom he is well pleased, and who appointed him to this Office, cannot fail of making a powerful intercession on our behalf for all that his Meritorious sufferings for us did deserve, either for the Expiation of Sin, or the purchase of Salvation.  
Now this is necessary to be observed, to manifest the falsity of that distinction Coined in the Church of Rome, between Mediators of Redemption and Intercession, whereby to maintain the Invocation of Saints and Angels, who may therefore (say they) be prayed unto, because they intercede to God for us.  
But suppose they do pray for us, (which yet we are not absolutely certain of, the Scripture having no where told us so, and the great Service of Glorified Saints consisting rather in Anthems of Praise, than in Requests and Prayers) but allowing that they do pray for us as an Effect of their Charity, (which we know remains there, and is no doubt in an high measure extended to the Members of the Church Militant) yet that may be done with Relation to the State of the Church in general, whose welfare they wish and pray for, as an Expression of their Charity, not as an Act of their Office to Supplicate for particular persons. For where are they Authorized to such an Office? Or can we imagine them to run before they be sent (as some in the Church Militant do) or take to themselves that Honour without being called of God, without a special Designation to such an high Employment? No sure; 'tis part of their Glory, and the great Matter of their Joy to behold their Saviour fulfilling that last Act of his Priesthood in Heaven, who only can intercede, because he alone has Merits to present whereby to supplicate before his Father. For he that is an Advocate must be a Propitiation too; and we know we have such an Advocate with the Father, but we know no other; and he that can intercede, must be able also to save to the uttermost; but who dare give that Glory to Angels or Saints which belongs solely to Christ, through whom alone we have boldness and access with Confidence by the Faith of him, Eph. 3. 12. If Faith in him be the Ground of our Confidence, shall we apply ourselves to any other in whom we have not believed? Where the Apostle seems as if he designed to obviate that common Plea of theirs, that being so unworthy of ourselves, we are to make our Addresses by the Courtiers of Heaven, who are more in favour with God: More than we indeed, but not more than his Son, whom the Father has commissioned to present our Services to him, and will accept none but such as make their Applications by him; for so the Text says, He is able to save to the uttermost those that come to God by him. Which leads to the next thing in the Words;  
Secondly, The Qualification of those that receive the Benefits of his Intercession, they must be such as come to God by him, i. e. believe in him, and rely on him; as coming to God is frequently explained in Scripture. Our Apostle says, Heb. 11. 6. He that cometh to God must believe that he is. And he that cometh to God for Salvation, must bring Christ with him, relying by Faith in his Merits, and supplicating in the efficacy of his powerful Intercession. So when Christ invites all that are weary and heavy laden to come to him, St. Mat. 11. 28. he calls for our Faith in him, which then becomes truly saving when it brings the Soul to God by him. No coming to God but by Faith, for without Faith it is impossible to please him; no Faith is acceptable to the Father but in and through his Son, in whom alone he is well pleased. They are Strangers to the Covenant of Grace, that look for Pardon of Sin by any other means than through the Blood of Christ: They know not what Salvation is that hope to obtain it by any other Name, than his that purchased it, since there is no other Name given under Heaven whereby we may be Saved, Acts 4. 12. The Name given him by the Angel at his Conception, carried its import with it, St. Mat. 1. 21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. It is a Name at which all things bow both in Heaven and Earth: It speaks Reconciliation on Earth, and Intercession in Heaven, and miserable are their hopes that are founded on any other, tho' they be the Friends of God, tho' the Favourites of the Court of Heaven, yet if no Man can Redeem his own Soul, much less another's; and in Respect of Redemption, and Eternal Salvation, we may say of them as Job of his Friends, Miserable Comforters are they all. Neither Angels, nor Saints are appointed to be Mediators; neither the one nor the other shed their Blood to Redeem us; nor if they had, was it a valuable Price, or sufficient Compensation, and so could not plead in the Merits of it before God on our behalf: But he did both, he died to make an Atonement for us, and he ever lives to intercede in the Merits and Virtue of that propitiation, and there is no other way of approaching the Throne of God's mercy, but through this satisfaction made to his Justice, no coming unto God but by him.  
But then that he may be able to save us to the uttermost, we must come to God, i. e. (I have said) present ourselves to God by Faith in him, as he himself explains it, 1 Joh. 6. 35. He that cometh to me, shall never Hunger; he that believeth on me, shall never Thirst; the one is Exegetical of the other. As under the Law, he that had Sinned was directed by God to go to the Priest, that he might make an Atonement for him by Sacrifice, so must we betake ourselves to Christ our great High Priest, that by him we may have an Access unto the Father, Eph. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word denotes a Leading by the Hand: If we make our Application to him he will conduct us, and present us to his Father. The Faith that will save us, is such a powerful persuasion in the Soul as brings us to Christ; it brings us to a sense of our need of him, and represents him also as infinitely desirable, and worthy of all Acceptation. For desire is the Flight of the Soul, and Faith gives it Motion, and sets it on wing, and then becomes saving, when it carries us out after him, and brings us home to him.  
This then is coming to Christ, and to God by him, when we are so firmly persuaded that he is a Saviour able to save to the uttermost, that we commit ourselves to him in holy Obedience and Welldoing, and trust him with the Salvation of them in reliance on his Merits, and in confidence of his Intercession.  
But I must leave this pleasant Theme, a Subject too Copious for the Limits of my Time, or your Patience, and too Pregnant with Instructions to be applied in all the Severals of it. I shall mention but One or Two of its most useful, and not least seasonable Corollaries, and so hasten to what must not be forgotten, and will deserve your Attention.  
You have heard what Christ has already done, what he is yet doing that he may be able to save to the uttermost: And what can more naturally result from thence, than,  

First, The Encouragement that Sinners have to come to God by Christ.  
Second, The Comfort and Assurance they shall find in reliance on him for Salvation.   
I. The Encouragement that Sinners have to come to God by Christ. On God's part, we have the Declaration of his readiness to be reconciled: On Christ's part, we have the voluntariness of his undertaking, and his accomplishment of the whole Work of our Salvation, he has suffered, and he has done every thing that was needful to bring us to Glory: So that well might the Apostle call it a faithful Saying and worthy of all Acceptation, that Christ Jesus came into the World to save Sinners, 1 Tim. 1. 15. for what can God himself do more for man? Or, What can man do less than close with so gracious an Offer? Who would not be glad to hear of a Saviour? Who would refuse to come to such a Saviour, in whom nothing is wanting that may allay a Sinners Fears, and encourage his Hopes? The very Name of an Advocate speaks Courage to a guilty Criminal; but how should we be encouraged to come to such an Advocate as cannot be mistaken in his Plea, nor fail in his Intercession? Weigh but St. John's Character of him as such, and then tell me whether you want any thing to enliven your Faith, or encourage your Dependence on him? We have, (says he) an Advocate with the Father, Jesus Christ the Righteous. Every part of the Description is an Argument for our Faith, and Ground of our Assurance. I can but point at the Chief: He's an Advocate, and so is to allege for the Justification of his Client; and you know we are justified by the Faith of him. He's to appear in our stead; and you have heard he ever lives to that purpose now, to appear in the Presence of God for us, Heb. 9 24. He's an Advocate with the Father; and that gives greater Encouragement still; for that speaks his Relation to the Judge, and we need not doubt of the Judge's Favour, when we have his Son to speak for us: It shows that he's appointed by the Judge; and, If God be for us, who can be against us? Rom. 8. 31. It intimates our Relation to him and the Judge; for being with the Father, and being our Elder Brother, he has made him also our Father, as he himself said, 1 Joh. 13. 26. I go to my Father and your Father, to my God and your God. Further, He's a Righteous Advocate; Righteous in himself, without Spot or Blemish, and so alone fit to undertake for the Unrighteous: Righteous in his Plea, having paid the Debt we owed, and laid down a Valuable Compensation for the Purchase he made; and he's Righteous to us, viz. In applying to us all the Benefits of his undertaking for us, so that if we perform what he requires from us, we may in Justice expect what he has promised us; which made St. John say, If we confess our Sins, He is Faithful and Just to forgive us our Sins. So that here Mercy and Justice kiss each other, and if either can invite, or both can persuade, we have in such an Advocate all that can encourage us to come to God by him, all that can facilitate our Hopes, and evidence the Assurance of Salvation through him.  
II. The Comfort and Satisfaction that is found in a firm reliance on him for Salvation. When a Soul upon these powerful Encouragements has embraced him for a Saviour, and cast the Anchor of all its Hopes on him, how securely does it ride amidst all the Waves and Storms that may arise to shake its Faith, and endanger its Constancy? What a Calm does it feel in its self amidst the Assaults of Distrust, and the threatening Tempest of Despair, whilst it Eyes that Harbour of Safety, whereinto the Captain of its Salvation is already entered, and there waits to receive those that follow him? How does it triumph in the APOSTLES unshaken Confidence, Rom. 8. 33, 34. Who shall lay any thing to the Charge of God's Elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather that is risen again (and as a further Ground of Safety, and sure Comfort too) who is even at the Right Hand of God, who also maketh Intercession for us. With this it repels all the Alarms of Fear and Despondence: In this it rejoices over all Tribulations: With this it eludes the Snares of Temptations: With this it quenches all the fiery Darts of the Devil; and by this it triumphs o'er the Fears of Death, (which speaks Terror indeed to Nature, but not to Grace) and looking on it as an Enemy already vanquished by its Saviour, doubts not but through him also to obtain the Victory over it.  
Now what more pleasant and rejoicing, than such a Life of Faith? What more satisfactory than such Assurances at the Apprehensions of Death? Certainly, did we know how to value both, it would quicken us to a watchful Endeavour after so happy an Attainment. Can we rightly estimate the Worth of our Saviour's Intercession, it would captivate our Thoughts with ravishing Delight, and relish in our Meditations of it, and kindle in our Minds the Warmth of Holy Joy and Rapture in the Contemplation of it, and endear that part of our Saviour's Undertaking to our Choicest Thoughts and Affections, as a lively Faith does every thing that belongs to him, as St. Peter observes, 1 Eph. 2. 7. To them that believe He is precious.  
I have good reason to think that it had this influence on the well composed mind of this Virtuous Lady, since the Remark she left on it for this Occasion, witnessed the impression it had made on her Faith, and gave Evidence of the Hope She had here Treasured up, and is now arrived at the end of the one, and the Consummation of the other, Faith being become Vision, and Hope Translated into a feeling sense of the Virtue of Her everliving Saviour's intercession, which She now beholds in Ecstasyes' of joy, and Transports of never ending pleasure.  
But I must not dwell longer on these Pleasant Reflections, since both the Occasion Administers Matter for more pensive thoughts, and Duty as well as Custom Obliges us to pay, what is justly due to the Memory of that Right Honourable Person, whom Providence has made the Subject of our present grief and loss. Of whom I am sensible it is very easy to say much, but withal very difficult to say all: And therefore if I present you with an imperfect draught (as Apelles is said to have drawn Antigonus, Imagine luscâ, half faced) I know that many that hear me can supply the Character out of their own knowledge, and make up what your Orator is Conscious he must leave very defective.  
I will not detain you with an account of Her Birth and Parentage, the Quality of her Relations, or the Advantages of Her Fortune, since her Personal Worth was a far richer Dowry, and her Commendable Qualifications the best Monuments of her Praise.  
Her Temper was steady and even, equal to the very best, and Superior to most of her Sex, which if more Rare to be met with, is more highly to be valued when found in the weaker Sex. An exact Harmony, and equal proportion of the Elements, Naturalists say must Concur to a fine, and even Temperament of Body: And in the Temper of Her mind there seemed so just a proportion of those dispositions, which Embellish and Adorn Humane Nature, as rendered it an exact Composition, fitly disposed for the impressions of Moral Goodness, and the higher improvements of Religious Virtue.  
This Evenness of Temper was manifest in the Calmness of her Spirit, not easily ruffled by Passion, nor discomposed by Provocation. They must have known her long, that could say they had once seen Her in Passion, and not oftener out of Humour: And if She was once seen to be Angry, it was when the Provocation was too great to be put up without Resentment, and was only an Occasion to manifest, that She was Liable to passions no less than others, but was better able to govern them than most.  
This Excellent disposition of Nature, happily improved by the Advantages of Education, Years, and Converse, made Her a singular Blessing to that Honourable Family, into which She Matched; and to which She became so endeared in all the several Relations to it, of a Virtuous and Religious Consort, of a tender and Indulgent Mother, of a kind and most Affectionate Relation, of a Loving Mistress, dear to her Servants, and easy to all Her Family, that each of them think they justly reckon themselves to have the greatest loss, and I think it hard to Name any Respect in which it is not so indeed.  
Her prudent Management of the Affairs of Her household, was Accompanied with a watchful Care of, and Regard to, the good of Her Family, thinking Herself Equally concerned in the Morals of her Servants, as in discharging the duty of their places; and if at any time there was just cause, was an impartial Reprover of their Immoralities, yet with a Tenderness to their good, which she took herself to be always concerned in, expressing a dislike of their Vices by Her endeavours for their Amendment.  
The great Care of Her domestic Affairs, was seen in being extended even to the smallest matters, which she did not judge below Her inspection, that She might not seem Unconcerned in any thing, that might tend to order and good management. And the success of it was so visible in the whole Deportment of a well▪ Regulated House, as perhaps Created Envy in some, but Admiration in all, and may deserve to be imitated, where it cannot be equalled, muchless outdone, it being hard to say, whether it redounded more to Her Honour, or the satisfaction of others, and must be left undetermined whether was greater, the Plenty and Variety, or the Choice and Neatness of Her Entertainments.  
Amongst other Concerns of Her Family, Her Children had not the least of Her Care, as well as the greatest share in Her Affection; Herself taking the pains of teaching them all to Read, and with the knowledge of Letters, instilling into them the early instructions of Piety, and solid grounds of Religion, which even Children are Capable of remembering, and which if duly Cultivated, they never forget all their life after.  
Her Respect to Her Lords Relations deserved a better Name than Kindness, being a Sincere Affection and Real Love, manifest on all Occasions, expressed in all the Demonstrations of an endeared Friendship.  
The Dutifulness and Obedient Regard, where with She Honoured Her Father-in-Law, the Late Lord Delamere, gave Her the same place in his Affections, which Nature Challenges to the Issue of our own Bowels, and met with the equal Regard it Merited, and indeed could not fail to find in the excellent and sweet Disposition of that Honourable Lord, viz. a respect that wants a proper name to express it.  
To the late Lady Dowager she paid the Duty of a Daughter, and Expressed the Affection due to a Mother; then especially seen when Her Fatal Indisposition began to betray her danger, and called for the Presence and Comfort of Her dear Relations; how passionately did She receive the Summons? How solicitously did she speed to Her Succour, maugre the intemperance of the season, and the darkness of the Night, even to the hazard of Her Health, which she could sooner venture than Conceal her filial Duty and Tenderness.  
To her Lord's Collateral Relations, she was not more a Sister than a Mother, nor less Lamented by them who best knew how to Value Her.  
To her Lord himself, she was every thing that could Endear her to him, Faithful and Obedient, Obliging & Observant, not Curious to Gratify Her own Humour, but to comply with his, studying wholly what might make for his interest, advantage, or conveniency. In all his Troubles and Dangers she was still an equal sharer, and helped to make them seem less to him, by bearing so great a part of the burden herself. Yet in the midst of her Compassionate Affection (I may add too, Affliction) for him, she retained that prudence and steadiness of mind which afforded comfort to him, and support to them both. Her Trials in that kind were very severe, yet born with a masculine Vigour, and singular Discretion; and when she must either be divorced from the Society of her dear Lord, or be made close Prisoner with him, she begged for a Voluntary Confinement, to the loss of her Liberty, and apparent hazard of her Health. And after that storm was happily blown over, and new dangers threatened him abroad, and herself, with all that was near and dear to her at home, with what Courage and Patience she weathered those gathered clouds, I need not here Relate, where 'tis so well known. But what will not Conjugal Love and Duty go through, 'twas that gave life and support to Her Spirit; 'twas that lessened the misfortunes she shared in, and made them more easy at once to herself, and her Honourable Consort, who made the happiness Mutual in Reciprocal Kindness, and the returns of Endeared love and Tenderness.  
But neither these Accidental Cares, nor the more Constant Concerns of Her Family, made her forget or neglect her more important duty to God, 'twas his Favour she depended on for a Blessing, and rightly judged Religion the means to obtain both, and made the practice of the duties of it, the great evidence of Her Title to it; being frequent in her private devotions, and constant in public, in both serious and regular, without design or Affectation. Let this place speak her Constant Attendance on the public Ordinances, and her timely approach to God's house, and the Decency of her Worship: An Example that wants imitation here, and deserves to be Copied from so fair an Original.  
What she learned in God's house, she carried home to her own, and Digested in her private Retirements; being through Her own industrious Piety, Excellently furnished with the Choicest Subjects for Holy Thoughts, and Refined Meditations: For she had the Psalms by heart, than which, there cannot be higher Strains of Devotion, nor more Heavenly Raptures for the Soul to take its Flight in. Besides these, she had some select portions, and places of Scripture, which she made her Familiars, and endeared to her thoughts by daily Meditation, having first writ them with her own Hands, in a Book made and kept for that purpose, repeating them over every night, as she did also in her last sickness; and amongst them, this of my Text, which she had set a mark upon in the Margin with these words, my Funeral Text, and I question not had a more lively impression on her mind of the comfortable import of it.  
Her Charity must not be forgot (the surest Evidence of sincere Devotion, and best Expression of Religion) which was not published with the Sound of the Trumpet, done with Noise and Ostentation, but rather by her Saviour's Direction, so as her Left Hand scarce knew what her Right Hand did; giving without ask, and sending where it was not looked for; finding out Objects of Charity where Modesty concealed them, and making the Wants of others, not their Importunity, the Ground of her Liberality, feeding the Hungry, clothing the Naked, supplying the Necessities of the Indigent, administering not only Food but Physic, and all by so many various ways, in such seasonable Methods, as I am no more able to reckon up, than imitate.  
Yet her Alms were but a Moiety of her Charity, which was much more large and extensive, (as it cannot fail to be where it flows from a true Charitable Disposition) and diffused itself through all the effects of Kindness and good Nature, which She had an Opportunity to express, or a fit Object to confer on.  
Her Courteous Mein, and Winning Affability, has an Attestation so general, as needs nothing more than the bare Mention of it; but must not here be omitted, lest I seem to forget myself, and wrong my Brethren of the Clergy, in not acknowledging the great Civility and Respect She ever paid to our Function, which will remain amongst us a lasting Monument of Her Honour.  
I must hasten to the last Stage of Her Life, and first Date of our Grief and Loss, that Fatal Period, to which the Strength of Nature, and Flower of Age, and all the Arts of Physic were forced to yield, and which we had not met this day to Lament, if either the Passionate Desires of a Sorrowful Husband, or the innocent Sighs of Dear Children, or the Mournful Requests of Affectionate Relations, or the Tears of Her Family, or the Cries of the Neighbourhood, or the Pathetic Prayers and Wishes of all good People, could have prevailed for a Respite. But She more cheerfully read the Sentence of Death in herself, and prepared to Meet the King of Terrors without Fear and Amazement, or the Convulsions of Impatience; praying oft and ardently herself, and calling on all about her to join with Her; lifting up Eyes steadfast in Faith, and joyful through Hope, till She breathed out a Soul already on Wing towards the Regions of Bliss, the Centre of all Her Hopes, the Sum of all Her Desires and Prayers.  
I shall Conclude the Character in the Queen of Sheba's Words, (when she found the Glory of Solomon's Court so far exceed the Fame that went of it) That half hath not been spoken. Had She lived to perfect what She had so well begun, She had left the World a lively Draught of real Worth and Goodness, and built Her own Monument in a Pattern worthy of Imitation: And we must reckon it our own Loss, not Hers, that She was so soon called off the Stage, and must draw the Curtain o'er that part of the Scene which we can now only wish She had stayed to finish.  
May the Copy She left be the Transcript of Her Posterity: May her Piety and Virtuous Endowments be hereditary in that Right Honourable Family, and be derived to the Succession of many Generations: May Providence repair the Breach that is there made, and restore the Voice of Joy and Gladness to the House of Mourning: May his alwise Dispensations leave on us all the Impressions of Wisdom and thoughtful Consideration, that the Living may lay it to Heart, that we who survive, may with Patience and Welldoing, wait for our approaching Change, and improve this sad Remembrancer of our Frailty, to the Instructions of Duty and seasonable Meditation. Amen.  
FINIS.   

FORMS of Private Devotion for every Day in the Week, in a Method agreeable to the Liturgy; with Occasional Prayers, and an Office for the Holy Communion, and for the Time of Sickness. Humbly recommended to all the Pious and Devout Members of the Church of England.  
A Sermon Preached before the Queen at White-Hall, February the Fifteenth, 1690/1. By Henry Dove, D. D. Chaplain to Their Majesties.  
Roman Forgeries in the Councils, during the first Four Centuries, together with an Appendix, concerning the Forgeries and Errors in the Annals of Baronius. By Thomas Comber, D. D. Precentor of York.  
A Scholastical History of the Primitive and general Use of Liturgies in the Christian Church; together with an Answer to Mr. David Clarkson's late Discourse concerning Liturgies; in Two Parts, in Octavo. By the same Hand.  
Seasonable Reflections on a late Pamphlet, Entitled, A History of Passive Obedience since the Reformation; wherein the true Nation of Passive Obedience is settled and secured from the Malicious Interpretations of ill designing Men.  
The Golden Rule, or the Royal Law of Equity explained By J. Goodman, D. D.  
The Frauds of the Romish Priests and Monks set forth in Eight LETTERS; lately written by a Gentleman in his Journey into Italy.  
A late Letter concerning the Proceed in Scotland, and sufferings of the Episcopal Clergy there, in Quarto, price 6 d.  
Political Arithmetic, or a Discourse concerning the Extent and Value of Lands, People, Buildings; Husbandry, Manufacture, Commerce, Fishery, Artisans, Seamen, Soldiers; Public Revenues, Interest, Taxes, Superlucration, Registries, Banks; Valuation of Men, Increasing of Seamen, of Militia's, Harbours, Situation, Shipping, Power at Sea, etc. As the same relates to every Country in general; but more particularly to the Territories of His Majesty of Great Britain, and his Neighbours of Holland, Zealand, and France, by Sir William Petty, late Fellow of the Royal Society.  
Their present Majesty's Government proved to be throughly settled, and that we may submit to it, without asserting the Principles of Mr. Hobbs; showing also, That Allegiance was not due to the Usurpers, after the late Civil War; occasioned by some late Pamphlets against the Reverend Dr. Sherlock.  
FINIS.