A DISCOURSE Occasioned by the DEATH OF The Right Honourable THE Lady CUTTS.  
By FRANCIS ATTERBURY, Chaplain in Ordinary to His Majesty.  
The Second Edition.  
LONDON, Printed for Tho. Bennet, at the Halfmoon in St. Paul's Churchyard. 1698.   

TO The Right Honourable JOHN Lord CUTTS, Baron of Gouran, etc.  
My Lord,  
AT Your Command I preached this Discourse; but upon so short a warning, that nothing less than Your repeated Commands could have excused me for publishing it. The Subject of it is Death; a thing which You, my Lord, have very familiarly conversed with, and seen in all its Shapes; but never, I believe, found it so truly terrible as in the Face of my Lady.  
All that were about You were witnesses, with how Sensible a Concern You bore the Loss of Her: and indeed it was such a Loss, as even all Your Courage was but little enough to bear. I pray God, it may turn to account to Your Lordship another way; and may furnish You with such Reflections, and inspire You with such Resolutions, as, if well pursued, will make You amends for any Loss, on this side Heaven.  
Your Lordship has chosen to express some part of Your Grief this way, by giving the World an Opportunity of grieving with You: which it will certainly do, wherever my Lady Cutts' Character is truly known; and I have endeavoured to make it known in the following Pages, with all the Sincerity that becomes my Profession: a Quality, which, I must own to Your Lordship, I would not forfeit upon any account; no, not tho' I were sure of doing the greatest Good by it. Some part of what is there written I know, and the rest I do in my Conscience believe to be true, after a very strict and particular Enquiry.  
If I may be so happy in what I have said, as to contribute any ways towards fixing a True Opinion of my Lady's merit, and spreading the Interests of Virtue and Piety by the means of it, I have all the Ends I proposed to myself in this Discourse; beside the Honour of publishing to the World that I am  
Your Lordship's Most obedient and most humble Servant, Francis Atterbury.   

A DISCOURSE Occasioned by the DEATH of the Right Honourable the Lady CUTTS.  ECCLES. seven. 2. It is better to go to the House of Mourning, than to go to the House of Feasting: for that is the End of all Men; and the Living will lay it to heart. 
THE first Step to Happiness is to correct our false Opinions; and to learn to esteem every thing according to that Rate and Value, not which the World, or our own mistaken Imaginations may have placed upon it, but which in itself, and in the accounts of right Reason and Religion it really bears.  
The Wise Hebrew therefore has, in this Chapter, laid together a Sett of Religious Paradoxes; which however they may startle and shock us a little upon the first hearing, yet when closely examined, will appear to be very serious and weighty Truths; and such, by which the whole course of our Lives ought to be steered and governed.  
In the first Verse of this Chapter (the Verse before the Text) he tells us, that a Good Name is better than precious Ointment, and the day of ones Death, than the day of ones Birth. A Good Name is better than precious Ointment; i. e. rich Oils, and sweet Odours, (in the use of which those Eastern Countries mightily delighted) are not half so grateful, or valuable, as a good Reputation, well founded: This is more truly fragrant, more diffusive of its influence, more durable: it gives a man greater comfort and refreshment, while Living; and preserves him better, when Dead, than the most precious Embalming.  
And again, The day of ones Death is better than the day of ones Birth; i. e. the day of the Death of such an one, as has, and deserves a Good Name; of such an one, as has lived well, and died well, is preferable by far to the day of his Birth: for it enters him upon a State of perfect rest and tranquillity, of undisturbed joy and happiness; whereas the Day of his Birth was only an Inlet into a troublesome World, and the beginning of sorrows.  
And then it follows, very naturally, in the words of the Text, that It is better [also] to go to the to House of Mourning, than to go to the House of Feasting: as Death to a Good man is more advantageous than Life, so to a Wise man the Contemplation of the one is more desirable than all the Enjoyments of the other. He had much rather be present at the sad Solemnities of a Funeral, than partake of those Festival rejoicings, which are usual in all Nations, but especially among the jews, at the Birth of a Child.  
Hard Doctrine this, to the Men of Liberty and Pleasure! who have said to themselves, Come on, let us enjoy the things that are present, let us fill ourselves with costly Wine and Ointments, and let no Flower of the Spring pass by us: let us crown ourselves with Rosebuds before they be withered! Hard Doctrine, I say, it is to such men as These; and which will run the hazard of not being entertained by 'em. The Wise man therefore has condescended to prove as well as assert it, and to back the severe Rule he has laid down with very convincing Reasons: for that, says he, is the End of all men, and the Living will lay it to heart. As if he had said, This Dark and Melancholy State it will one day certainly come to our share to try; and what must some time or other be undergone, ought now and then to be considered beforehand: this is the End of all men, and all men therefore should have their Eye and their Thoughts upon it. And then further, We are most of us so immersed in the Pleasures, and taken up with the Follies of Life, that we need all methods of reducing our straggling Thoughts and Desires, and of giving ourselves a Serious Frame and Composure of Mind: and of all Methods, this of repairing to the House of Mourning is best adapted to that Good End, and will soon and most effectually bring it about: The Living will lay it to Heart.  
I have largely explained the Connexion and Meaning of the Words, which have been pitched upon to employ Your Thoughts on this mournful Occasion. The next thing should be to excite You to a Compliance with the Direction there given, by the particular Arguments of the Text, and by several other powerful and moving Considerations: to prove to you the Folly and Emptiness of a Life led all in Mirth and Jollity and Pleasure; the Wisdom and Reasonableness of shifting the Scene sometimes, and of turning the Gloomy side of things towards us; in a word, of exchanging the House of Feasting for the House of Mourning, and of making a discreet and decent use of those sad Opportunities of Reflection, which God, mercifully severe, is pleased to put into our hands.  
But I am prevented in this part of my Discourse by the Pious Design of this Meeting: You are already doing that thing which I should recommend to You from the Text, paying the Tribute of Your Tears to the Memory of One, whose Worth You knew, and whose Want you feel; and bewailing the Loss of Her, under the different Characters She bore of a Wife, a Daughter, a Relation, a Mistress, a Friend.  
All therefore I have to do on this occasion, is, to fall in with Your Pious Grief already raised, and to bear a part in it, by dwelling together with You a while on the Character of that Incomparable Lady, whose Death we lament; by uniting, as well as I am able, the scattered parts of it, and recalling to Your Thoughts at once the several Excellencies and Perfections of which it was composed: which made her beloved and reverenced by You while Living, and will make her Memory ever Dear and Desirable to You, now She is Dead; and which raised her above the greatest part of her Sex, much more than any Outward Marks of Rank and Distinction.  
'Tis now, after her Decease a fit time to speak of her in those Terms of Respect which she deserved: for in her Life-time she would not bear it, and took pains to avoid it; hiding as many of her Virtues as she could from Public Observation, and so behaving herself in the practice of those She could not hid, as showed She had no mind to be told of 'em: discountenancing, as far as lay in her power, that odious and designing Flattery, which Custom has now made a kind of Debt from Persons of one Sex to those of the other, and almost a necessary part of good Breeding.  
But the Dead may be praised with Decency, tho' the Living hardly can: especially Such of the Dead, as have not probably a greater indifference and unconcern for what we say to their advantage now they are Dead, than they had heretofore while they were Living.  
There is a Public Homage due to Desert, if we take a proper Season of paying it; and the Ministers of the Gospel, who are entrusted with so many Methods of promoting Piety in the World, are entrusted with this among the rest, the giving Honour where Honour is due; and the provoking the Imitation of Men, by setting before 'em shining Patterns of Virtue, as well as the inculcating good Rules and Precepts of Life: 'tis their immediate and particular Employment to Praise God; and it does, no doubt, in some measure also belong to 'em, to praise those that are Like him.  
And now how shall I enter upon this fruitful Argument? What Particular of her comprehensive Character shall I first choose to insist on? Let us determine ourselves to begin there where She always began, at her Devotions. In These She was very Punctual and Regular: Morning and Evenning came not up more constantly in their Course, than Her stated Hours of Private Prayer; which She observed not formally, as a Task, but returned to 'em always with desire, delight, and eagerness. She would on no occasion dispense with herself from paying this Duty; no Business, no Accident could divert her from it; She esteemed it her great Honour and Happiness, to attend upon God; and she resolved to find Leisure for That, for whatever else She might want it.  
How She behaved herself in these Secret Transactions between God and her own Soul, is known to Him alone whom She worshipped: but if we may guests at her Privacies, by what we saw of Her in Public, we may be sure She was all Humility▪ Devotion, and Fervency; for so She remarkably was always, during the time of Divine Service. Her Behaviour was then the most devout and solemn, and yet the most decent, and natural, and unaffected that could be; there was nothing in it either negligent and lose, or eutravagant and strained: but all was full of attention and composedness; it was throughout such as declared itself not to be the work of the Passions, but to flow from the Understanding, and from a through knowledge of the true Grounds and Principles of that her Reasonable Service.  
This Knowledge She attained by early Instructions, by much Reading, and Meditation, (to which She appeared from her Infancy to be very particularly addicted) and, give me leave to add, by a very diligent and exact attendance on the Lessons of Piety which were uttered from the Pulpit; which not one practised better, becaure no one delighted in, listened to, or considered more. For at these Performances She was all Attention, all Ear; She kept her Heart fixed and bend to its holy Work, by keeping her Eye from Wand'ring.  
It was her misfortune indeed, that the Exemplariness of her Behaviour called off the Eyes of several to observe it; but more Her and Their misfortune, that when they had seen it, and satisfied their Curiosity, they did not go on also to imitate it. She often expressed her dissatisfaction at that Indecency of Carriage which universally prevails in our Churches; and wondered that They should be most careless of their Behaviour towards God, who are most scrupulously nice in exacting and paying all the little Decencies that are in use among Men.  
When the Bread of Life was distributed, She was sure to be there, a devout and never failing Communicant; and the strictness of her Attention, and the reverence of her Behaviour, were, if it were possible, raised and improved on those occasions: The lively Image of a Crucify'd Saviour then exhibited, could not but make very moving impressions on a mind of so much pious Warmth and Tenderness.  
Books She took pleasure in, and made good use of; chief Books of Divinity, and Devotion; which She studied and relished above all others. History too had very often a share in her reflections; and sometimes She looked into pieces of pure Diversion and Amusement; whenever She found 'em written in such a way, as to be Innocent, as well as Entertaining. I need not tell You, to how narrow a choice She was, by this means, confined.  
But of all Books, the Book of God was That, in which She was most delighted and employed; and which was never, for any considerable time, out of her hands. No doubt She knew and felt the great use and sweet influence of it in calming her mind, and regulating her desires, and lifting up her thoughts towards Heaven; in feeding and fanning that holy Flame, which the Love of God had kindled in her Heart, and which She took care, by this means, to keep perpetually burning.  
When She met with any thing in her Reading, there or elsewhere, which would be of remarkable use to her in the conduct of her Life and Affairs, She trusted not her Memory with it; not even that excellent Memory, which She safely trusted with every thing besides: but immediately committed it to Writing. Many Observations of this kind She has left, drawn from good Authors, but chief from those Sacred Pages; and in collecting which, whether her Judgement or her Piety had the largest share, it is not easy to say.  
The Passages of Holy Writ which She took notice of were indeed commonly such as related either to the Concerns of her Spiritual Estate, or to Matters of Prudence: but it appears also that She spent some time in mediating on those places where the sublimest Points of Christian Doctrine are contained▪ and in possessing herself with a deep sense of the wonderful Love of God towards us, manifested in the mysterious Work of our Redemption: for She had something more than what in the Language of this Lose Age is called, a Lady's Religion. She endeavoured to understand the great Articles of our holy Faith, as well as to Practise the good Rules of it; and She sensibly found, that the best way to excite herself to the practice of the one, was to endeavour to understand the other.  
And this Book of God She was more particularly conversant in, on God's day; a Day ever sacred to Her, and which therefore wore always in Her Family a Face of Devotion suitable to the Dignity of it. It was truly a day of Rest to all under her Roof: her Servants were then dismissed from a good part of their attendance upon Her, that they might be at liberty to attend on their great Lord and Master, whom both She and They were equally bound to obey. There was such a Silence and Solemnity at that time observed by all about her, as might have become the House of Mourning; and yet so much Ease and Serenity visible in their Looks (at least in Her Looks there was) as showed, that They who were in quick and sensible concern at any thing, which She thought it did not become either Her to hear, or others to say.  
True Piety, which in great measure consists in an Humility and Submission of mind towards God, is attended always with Humility and Goodness also towards his Creatures; and so it was in this Excellent Lady. Never was there a more deep, and unfeigned, and artless Lowliness of Mind seen in her Rank and Station: as far as she was placed above the Most of the World, yet She conversed as it were upon the level with All of 'em: and yet when She stooped the lowest towards them, She took care, even at that time, to preserve the Respect that was due to her from them. She had so much true Merit, that She was not afraid of being looked into, and therefore durst be familiar: and the worst effect of that familiarity was, that She was better known by it, and by consequence more loved and valued. Not only No one of her Inferiors ever came uneasy from her, (as has been said of some Great ones) but so assured were all beforehand of her sweetness of Temper, and obliging reception, that no one ever went uneasy to her: When She opened her Lips, Gracious Words always proceeded from thence, and in her Tongue was the Law of Kindness. Her Reservedness and Love of Privacy might possibly be misinterpreted sometimes, for an Overvalue of herself, by those who did not know her; but the least degree of Acquaintance made all those Suspicions vanish. For tho' her Perfections both of Body and Mind were very extraordinary, yet She was the only Person in the World that seemed, without any endeavour to seem, insensible of 'em. She was, 'tis true, in as much danger of being Vain, as great Beauty, and a good natural Wit could make her: but she had such an overbalance of Discretion, that She was never in pain to have the one seen, or the other heard. Indeed This was particular to her, and a very distinguishing part of her Character, that She never studied appearances, nor made any advances towards the Opinion of the World; being contented to be whatever was good or Deserving, without endeavouring in the least to be thought so: and this, not out of any affected disregard to Public Esteem, but merely from a Modesty and Easiness of Nature, which made her give way to others, who were more willing to be observed. And yet She had also her Hours of Openness and Freedom, when her Soul eased itself to Familiars and Friends; and then out of the good Treasure of her Heart what good things did She bring forth? Her Mouth was at such times, in the Comparison of Solomon, a Well of Life, which ever sent forth such pure and sweet Streams, as pleased the Senses, and refreshed the Hearts of all that drank at 'em. So that a doubt it is, which was most to be admired in her, what She did, or what She did not say: It was wonderful that One, who, when She pleased, could discourse so fitly and so freely, should yet choose to be silent on so many occasions; it was as wonderful, that She, who was so often silent, should, whenever She spoke, charm all that heard her.  
We may be sure, that She, who had such a command over her Tongue, kept no less strict and watchful a Guard upon her Passions; those especially of the Rough and Troublesome kind, with which She was scarce ever seen to be disquieted. She knew not what the Disorders of Anger were, even on occasions that might seem to justify, and to require it: as much as She hated Vice, She chose rather to look it out of countenance, than to be severe against it; and to win the Bad over to the side of Virtue by her Example, than by her Rebukes.  
Her sweet Deportment toward Those who had the happiness to be with her could be outdone by nothing but her tenderness in relation to the Absent; whom She was sure to think and speak as well of as was possible: and when their Character was plainly such, as could have no good Colours put upon it, yet She would show her dislike of it no otherwise than by saying nothing of 'em. Neither her Good-nature, nor her Religion, her Civility, nor her Prudence, would suffer her to censure any one: She thought, she had enough▪ to do at home, in that way, without looking much abroad; and therefore turned the edge of all her reflections upon herself. Indeed She spared others as much as if She had been afraid of 'em, and herself as little, as if She had had many Faults that wanted mending: and yet, 'twas because She knew no great harm of herself, that She could scarce be brought to suspect any in others.  
Her Conversation might, for this reason, seem to want somewhat of that Salt and smartness, which the ill-natured part of the World are so fond of; a Want, that She could easily have supplied, would her Principles have given her leave: but her settled opinion was, that the Good Name of any one was too nice and serious a thing to be played with; and that it was a foolish kind of mirth, which, in order to divert some, hurt others. She could never bring herself to think, that the only thing which gave Life and Spirit to discourse, was, to have some-body's Faults the subject of it; or, that the pleasure of a Visit lay, in giving up the Company to one-another's Sport and Malice, by turns. And if These are the chief marks of Wit and Good-breeding, it must be confessed that She had neither.  
With all this Goodness, Gentleness, and Meekness of nature, She had at the same time a degree of Spirit and Firmness, unusual in her Sex; and was particularly observed to have a wonderful Presence of mind in any accident of danger: to show, that Innocence and Courage are nearly allied, and that even in the softest Tempers, where the one of these is in perfection, there will and must be a good degree of the other.  
Shall I say any thing of that innate Modesty of Temper, and spotless Purity of Heart, which shone throughout her whole Life and Conversation? a Quality, so strictly required of her Sex, and so generally, I hope, enjoyed by it, that it may be thought, not so properly commendable in any of 'em to have it, as infamous to want it. However, in the most common and ordinary Graces there are uncommon heights and Degrees; and it was the particular happiness of this Wondrous Good Lady Remarkably to excel in every Virtue that belonged to her; even in those, in which almost every body excels.  
Shall I say, that from this love of Purity it was, that She banished herself from those Public Diversions of the Town, which it was scarce possible to be present at, without hearing something that wounded chaste Ears; and for which She thought no amends could be made to Virtue, by all the Wit and Humour that might go along with it? These Good Qualities, she knew, served only to recommend the Poison, and make it palatable, and thought it therefore a piece of service to other people, (who might perhaps be influenced by Her Example) to stand off; tho' She herself were secured from the Infection. This questionless was One reason of her allowing herself in those dangerous Entertainments so sparingly; but it was but One of Many: She had really neither Relish, nor Leisure for 'em; nor for a thousand other things, which the World miscalls Pleasures. Not that She wanted naturally a Taste for any thing of this kind, for her Apprehension was fine, and her Wit very good, and very ready at Command, whenever ehe pleased to exercise it; but She had turned her Thoughts so much on things of Use and Importance, that matters of mere Pleasure grew flat and indifferent to her: She was so taken up with the care of improving her understanding, and bettering her Life, in the discharge of the Offices necessary to her Rank, in the Duties of her Closet, and the Concerns of her Family, that she found, at the foot of the account, but little time, and less mind, to give in to those vain Amusements.  
She did not think it (as, I fear, it is too often thought) the peculiar Happiness and Privilege of the Great, to have nothing to do; but took care to fill every Vacant Minute of her Life with some useful or innocent Employment. Indeed none were Vacant: for the several Hours of the Day had their peculiar business allotted to them, (whether it were Conversation, or Work, Reading, or Domestic affairs) each of which came up orderly in its turn; and was, as the Wiseman speaks, (to be sure under Her management it was) beautiful in its Season.  
And this Regularity of Hers was free and natural, without Formality or Constraint; it was neither troublesome to Her, nor to those that were with her: when therefore any accident intervened, it was left off with as much ease as it was practised: for amongst all her discretionary Rules, the chief was, to seem to have none; and to make matters of Form give way always to Circumstances and Occasions.  
She wrought with her Own Hands often, when She could more profitably and pleasingly have employed her time, in Meditation, or Books; but She was willing to set an example to those, who could not; and She took care therefore, that that example should be well followed by all that were about her, and whom She had any immediate influence over: for She knew very well, that the description of a Good Wife and a Perfect Woman in the Proverbs, (a Description which She much delighted in, and often read) was chief taken up in commending that Diligence by which She looketh well to the ways of her Household, and eateth not the bread of Idleness: and She knew also, that she, whose words these are said to be, was no less a Woman, than the Mother of King Lemuel.  
Diligence, and Frugality are Sisters: and She therefore, we may be sure, who was so well acquainted with the one, was no stranger to the other. She was strictly careful of her expenses; and yet knew how to be Generous and to abound, when the occasion required it. But of all ways of good management, She liked That the worst which shuts our hands to the Poor; to whom She was ever very Compassionate and Charitable. To the other delights, with which an high Fortune furnished her, She was insensible almost; but on This account She valued it, that it gave her an opportunity of pursuing the several pleasures of Beneficence, and of tasting all the sweets of well-doing. She delivered the Poor that cried, and the Fatherless, and Him that had none to help him: the blessing of him that was ready to perish came upon her, and She caused the Widow's heart to sing. Very easy sure will this make her Audit at the great day of account; that Charity will doubtless be allowed to be a Screen to her few Infirmities and Faults, which, when sprinkled by the Blood of Christ, can cover a multitude of Sins.  
In the exercise of this, and of all other Virtues, She was wonderfully Secret; endeavouring to rise up, as near as She could, to the Rule of not letting her right hand know what her left hand did. And this Secrecy of hers She managed so well, that some of the most remarkable Instances of her Goodness were not known, till after her death; no, not by Him, who was partaker of all her Joys and Sorrows.  
Retirement and Privacy She always loved, and therefore chose it, when, after the Death of a near Relation (an Excellent Person 
† The Old Lady Pickering.  under whose Care She had been bred) She was at Liberty to have lived otherwise. From that Time to her Marriage, which was more than Three Years, She hide herself in the Country; having an early and settled aversion to the Noise and Inconveniencies of a Town-life; and too little an opinion of herself, to think, that it was so much the interest of Virtue and Religion as it really was, to have her known and distinguished.  
When afterwards She went to Court, (as it was necessary for Her sometimes to do) She did it with an Air, which plainly showed, that She went to pay her Duty there, and not to delight herself in the Pomp and Glitter of that place. Had She gone thither soon enough, to see that Good and Glorious Queen, the Ornament of It, and of her Sex, She had been taken, we may presume, into her Intimacy, and into her Bosom; for their Minds were nearly allied, and their Characters, and Manners, and ways of Life not unlike; allowing for the difference of Stations.  
I need not, I cannot well say more of her: and if therefore I have fallen short, in any parts of her Character, (as I am sensible I have in many that I have mentioned, and in more that I have left untouched) I desire those particular Defects may be supplied from this General account of her; that She very much resembled Her, who was the Pattern of all that is Good and Amiable in Womankind.  
Whether She had this excellent Pattern in her Eye, I am not able to say, when, soon after her Marriage, She declared to several Friends her thoughts, that Every Woman, especially Women of Quality, aught to do as much Good as they could in the World; and that the shortest, and surest way of doing this was, to endeavour by all means to be as good a Christian, and as good a Wife, and as good a Friend as was possible.  
She endeavoured, and she effected it; for She filled all Characters that she fell into, and risen up well nigh to all the Obligations that She lay under: She was devout, without Superstition; strict, without Ill-humor; good-natured, without Weakness, cheerful without Levity; regular, without Affectation. She was to her Husband the best Wife, the most agreeable Companion, and most faithful Friend; to her Servants, the best Mistress; to her Relations, the most respectful; to her Inferiors, the most obliging: and by all, that knew her either nearly, or at a distance, She was reckoned and confessed to be one of the best of Women.  
Solomon indeed, in the Chapter from whence my Text is taken, has a very severe Censure of the Women of His Time and Country: Behold, this have I found, (saith the Preacher) counting One by One, to find out the account; which yet my Soul seeketh, but I find not: One Man among a Thousand have I found, but a Woman among a Thousand have I not found: by which he seems to intimate, as if he had never met with One Good Woman among all the Daughters of Israel. If that be his meaning, I will be bold to say, that, had the Virtuous Lady we lament been in his Court, and of his Acquaintance, That Passage I read from him had not now been part of Holy Writ: for even Wisdom itself could not but have born witness to the Goodness of her Character.  
And yet all this Goodness, and all this Excellence was bounded within the Compass of Eighteen Years, and as many Days: for no longer was She allowed to live among us. She was snatched out of the World as soon almost as She had made her appearance in it; Like a Jewel of high price, just shown a little, and then put up again; and We were deprived of her by that time We had learned to value her. But Circles may be complete, tho' small; the Perfection of life does not consist in the Length of it: if it did, Our Saviour, to be sure, would not have died so soon after Thirty.  
Short as her Life was, She had time enough in it to adorn the several States of Virginity and Marriage; and to experience the Sadness of a kind of Widowhood too: for such She accounted it, when her Lord was long absent from her; mourned as much, and refused as much to be comforted, till his Return.  
As her Life was short, so her Death was sudden; She was called away in haste, and without any warning. One day She drooped, and the next She died; nor was there many hours distance between her being very easy in this World, and very happy in another. It seems, as if God, who had resolved to take her to himself, and to Company more worthy of her, did it hastily on purpose, lest, if the account of her Illness had spread far, and lasted long, the Prayers of so many Good Men and Women as had surely been engaged on her behalf, should have proved unsuccessful, their Importunities unavailable. He may be thought unwilling, I say, to put such a Discouragement on the United Devotions of his best Saints and Servants; and, in order therefore to prevent their Applications, to have removed her from hence, ere they could be ware of it.  
However, tho' She was seized thus suddenly by Death, yet was She not surprised: for She was ever in preparation for it; her Loins girt, (as the Scripture speaks) and her Lamp ready trimmed, and burning. The moment almost that She was taken ill, She was just risen from her Knees, and had made an end of her Morning Devotions. And to such an One a sudden Death could be no misfortune. We pray indeed against it, because few, very few, are fit for it; and the Church is to proportion her Forms to the Generality of Christians: But where a Good Soul is in perfect Readiness, there the sooner the sad Stroke is struck, the better; all Delays in this case are uncomfortable to the Dying, as well as to those who survive 'em.  
In truth, She could not be called away more hastily than She was willing to go. She had been used so much to have her Conversation in Heaven, and her Soul had been so often upon the wing thither, that it readily lest its Earthly Station upon the least beckon from above; and took the very first opportunity of quitting her Body, without lingering, or expecting a second summons. She stayed no longer, after She was called, than to assure her Lord of her entire resignation to the Divine Will; and of her having no manner of uneasiness upon her Mind; and to take her Leave of Him, with all the expressions of tenderness. When this was over, She had nothing more to do with her Senses; and therefore sunk immediately under her Illness, and, after a short unquiet slumber, slept in peace.  
Thus lived, and thus died this Excellent Lady, whose Character I have here represented in short, as my Time, and the Measure of such Discourses as these, would suffer me; and endeavoured to renew a faint Image of her several Virtues and Perfections upon your Minds. I have done it in a confused manner, and without the nice Divisions of Art; for Grief is not Methodical. It is enough, if what I have said serve any ways to make her Resemblance present to your thoughts, tho' it be not after the best and liveliest manner: when the Life is gone, a Picture drawn even by an unskilful hand has its Use and Value; and those who Loved what it represents, tho' very unequally, will be touched at the Sight of it.  
You all are so, I question not, at what has been said; touched in various Manners, and in different Degrees, as Your Relation to her was nearer, or further off; as You knew more or less of her. But You do not mourn alone; many Living there are, that do now, and many more there are, who shall hereafter, when her Character has spread, lay it to heart. The World has had a Loss as well as You; True Virtue and Piety have suffered in her fall: and All therefore, that have a Regard for Them, shall bear a part with You in Your Sorrows.  
The True Servants of God shall lay it to heart; who from their Souls desire the increase of Religion and Goodness, and know the Power and Influence of so sweet, so winning, so perfect a Pattern as was set by Her: who promised Themselves a mighty Countenance, and the World strange Advantages, from her Exemplary Sanctity and Goodness.  
They that Minister in holy things will lay it to heart; to whom She repaired, with so much constancy and seriousness, to hear the Divine Oracles explained by 'em, and to inquire the Law at their mouths. They consider, what an Helper and Furtherer of their pious Labours they have lost; and how much more lifeless and ineffectual their Discourses will now be, than they were heretofore, when She encouraged 'em by her presence, and by her practice; and by the strict attention She paid to 'em, made way for 'em into the hearts of Others. Virtue went out from her in whatever congregation She appeared; She secretly raised and set an Edge upon the Devotions of the Place: Every Day of her Life preached up Goodness as effectually, as the most rational and moving Sermon.  
The Enquirers into the Methods, and adorers of the Mysteries of Divine Providence, will lay it to heart. Why, will they say, when God has most Work to do in the world, is one of the best and faithfullest Instruments of his Glory called out of it? why is She snatched away from us at a Time when we could least have spared her? when Iniquity and Irreligion run high, and Piety is in danger of growing out of Fashion, and out of Countenance? Why, in such a Juncture, is this Good Lady taken? and why are so many of her Sex, so unlike her, left? Is it in Mercy to Her, on in Judgement to Us? Is it because She was too good to live here, or because We were too wicked to deserve her company? Righteous art Thou, O Lord, when we plead with Thee: yet let Us talk with Thee of thy judgements!  
Her Domestics will lay it to heart, whom She shone upon always with a singular Goodness; who were near Witnesses of her most retired Graces and Virtues; and had the best opportunities of forming themselves upon her admirable Model: and who will now (alas!) be destitute of her Example, and Encouragement; of her sweet Advice, and gentle Reproofs; and will be left to live upon that Stock of Virtue, which has been happily laid in by 'em, that Measure of Goodness which They have already derived, from attending and observing Her.  
Finally, the Poor will lay it to heart, whose Bowels She refreshed, and whose Wants She relieved; and was ever their sure Refuge, and Support, their Kind and Merciful Patroness and Friend.  
But above all, her Relations will lay it to heart; Those, to whom She was most nearly joined by Blood, or Love; and who had a more particular Interest in all her Virtues: They will lay their hands on their Breasts, in the Day of Adversity, and consider; how have we offended, that we are thus grievously punished? and which of Our Miscarriages is it, that this Heavy infliction is Intended to reform?  
This is the wisest and best Use that can be made of such Solemnities as these; not by the means of 'em to excite our truly pious and Christian Grief to an immoderate and unchristian Degree, nor to sorrow as Men without hope; but to take Occasion from thence to search and inquire into ourselves; to learn the meaning of these Divine Admonitions; and, after we have interpreted 'em truly, to resolve to obey 'em.  
The Dead are unquestionably happy, whose Loss we deplore: Happy will the Living be also, if they thus wisely, thus effectually lay it to heart! It is better doubtless to go into the House of Mourning, than into the House of Feasting; but upon this condition, that we come better out of the one, than out of the other: that we leave our Vanities and our Vices behind us; that we lay aside our Affections towards this World, and our Indifference towards another; that we put on holy and hearty Resolutions of being even Now, what we shall wish we had been, Hereafter, when the Fatal Hour approaches; and of living the Life of this Righteous Person, that we may die her Death too; and be remembered and lamented, as She is, by those who survive us.  
Let us assure ourselves, that the best way of doing honour to her Memory will be, by making her Character still live in Our Lives and Actions; that the truest instance of our Love and Esteem of Her is, to endeavour to be Like Her: for Thus, we shall even add to the Vast Reward She is entitled to, some further Degrees of Happiness and Honour; and shall make the Crown of Glory she is to wear, bright as it will be, yet brighter, in the Day of General Retribution. Till when, it may be piously supposed, that the Saints departed are not admitted to the Fullness of joy, that in the mean time the Influence of their good Examples and good Deeds spreading far and wide, That too, when their Accounts are made up, may be taken into them; and the Fitness and Proportionableness of their exceeding great Recompense then bestowed, be manifested in the Sight of Angels and Men.  
Wherefore lift up the Hands that hang down, and the feeble Knees! Think not so much and so long on the incomparable Character of the Deceased, as to forget the true Use You are to make of this afflicting Accident; and to neglect those good Improvements under it, which the Wise and Kind Inflicter expects at Your Hands. You have paid Your sad Respects to Her; be not now wanting to Yourselves: but Gird up the Loins of Your Mind, and be Ye comiorted!  
The Consideration of what She was, which afflicts You, should much rather cheer and revive You: had She been worse indeed, You would with more reason have bewailed her. But why should You continue to mourn for One, who is entered upon a state of unspeakable Joy? Why should You be dejected at Her Advancement?  
She is gone to the place, where all Tears are wiped from her Eyes; where there is no more Death, nor Sorrow, nor Crying: She is gone, and her Works have followed, and will follow her, to her Great and Endless Advantage. God grant, that when We also follow her, we may do it with as little Surprise, and as much Cheerfulness!  
To him, Father, Son, and Holy Ghost, be ascribed, as is most due, all Honour, Adoration, and Thanks, now, and for ever! Amen.  
FINIS.   

BOOKS Printed for, and Sold by Tho. Bennet, at the Halfmoon in St. Paul's Churchyard.  
A Sermon before the Queen at Whitehall, May 29. 1692. Published by Her Majesty's special Command.  
The Power of Charity to cover Sin. A Sermon, before the Precedent and Governors of Bridewell and Bethlehem, in Bridewell-Chapel, Aug. 16, 94. being Election-day. Published at their Request.  
The Christian Religion increased by Miracles. A Sermon before the Queen at Whitehall, Octob. 21, 1694. Published by Her Majesty's special Command.  
The Scorner incapable of True Wisdom. A Sermon before the Queen, Dec. 28. 1694. Published by Her Majesty's special Command: These four by Mr. Francis Atterbury: printed for Tho. Bennet.  

Folio.  
Thucydides, Greek and Latin, Collated with five entire Manuscript Copies; and all the Editions extant: also illustrated with maps, large Annotations and Indices; by I. Hudson M. A. and Fellow of University College Oxon. To which is added, an exact Chronology, by the Learned Henry Dodwell; never before published: printed at the Theatre Oxon.  
Athenae Oxoniensis; or, an exact History of all the Writers and Bishops, who have had their Education in the University of Oxford, from 1480, to the end of the Year 1690; giving an account of the Birth, Fortune, Preferment, and Death of all those Authors and Prelates; the great Accidents of their Lives, with the Fate and Character of their Writings. The Work so complete, that no Writer of note of this Nation, for Two hundred Years, is omitted: In two Volumes.  
A new Historical Relation of the Kingdom of Sian; by Monsieur de la Loubiere, Envoy Extraordinary from the French King to the King of Siam, in 1687, & 1688; wherein a full and exact account is given of their Natural History; as also of their Music, Arithmetic, and other Mathematic Learning; illustrated with Sculptures. Done out of French by Dr. P. Fellow of the Royal Society.  
Father Malbranch's Treatise concerning the Search after Truth: The whole Work complete; to which is added, his Treatise of Nature and Grace, being a Consequence of the Author's Principles contained in the Search; together with F. Malbranch's Defence against Mr. de la Ville, and several other Adversaries. All Englished by I. Tailor, M. A. of Magdalen College Oxon▪ and printed there.  
Dr. Pocock's Commentaries on Hosea, Micah, Malachy, and joel: printed at the Theatre Oxon.  
The Works of Mr. Abraham Cowley, the 8th Edition. To which is added, the Cu●ter of Colemanstreet, never before printed in any of his Works.   

Quarto.  
A Critical History of the Texts and Versions of the New Testament, in two parts, by Father Simon, of the Oratory.  
A Discourse sent to the late King james, to persuade him to embrace the Protestant Religion; by Sam, Parker, late Bishop of Oxon. To which are prefixed two Letters, the first from Sir Lionel jenkin's on the same Subject; the second from the Bishop, sent with the Discourse: All printed from the original manuscripts.  
A Sermon before the King and Queen, by Edward Lord Bishop of Worcester.  
The Bishop of Chester's Charge to his Clergy, at his primary Visitation.  
Of the Reverence due to God in his public Worship: A Sermon before the King and Queen at Whitehall, March 25. 1694, being the fifth Sunday in Lent; by Nicholas Lord Bishop of Chester.  
Two Sermons, one on a Thanksgiving before the House of Commons in November 1691; the other before the Queen, in November 1692. by Dr. jane, Dean of Gloucester.  
Three Sermons before the Queen, by Dr. Resbury.  
Three Sermons, one on a Thanksgiving at Worcester; the second before the Queen; the third upon the Occasion of a public Charity. By Dr. Talbot Dean of Worcester.  
Two Sermons by Mr. Adam's, one before the Lords Justices, upon the taking of Namur; the other before the House of Commons, Nou. 5.  
A short defence of the Orders of the Church of England; by Mr. Milbourn.  
An Account of the Proceed of the Right Reverend the Lord Bishop of Exeter, in his Visitation of Exeter-College in Oxon. The second Edition. To which is added, the Censure of The Naked Gospel.  
A defence of the said Proceed; with an Answer to the Case of Exeter-College, and the Account Examined. These two written by james Harington Esq  
Certain Considerations for the better establishment of the Church of England; with a Preface by james Harrington Esq  
A Letter to a Lord, in answer to a late Pamphlet, entitled, An Enquiry into the Causes of the present fears and dangers of the Government; in a Discourse between a Lord Lieutenant and one of his Deputies.  
A Sermon at the Funeral of john Melfort Esq by Mr. Easton.  
A Sermon at the Funeral of Sir Willoughby Chamberlain; by Mr. King, 1698.  
Two Sermons; the first of Anger, before the Queen; the other before the Lord Mayor; by Mr. Blackburn, Chaplain to the Bishop of Exeter.  
Two Visitation Sermons at Guildford in Surrey, in 1697; the first on Enthusiasm; the other of the Necessity of Reformation and an holy Life; by W. Whitfield, M. A. Chaplain in Ordinary to His Majesty.   

Octavo and Twelves.  
Twenty four Sermons upon several Occasions, in two Volumes: by Dr. Robert South, D. D. the second Edition.  
Sermons and Discourses upon several occasions, by Dr. straddling, Dean of Chichester; together with an Account of the Author; by james Harrington Esq  
Sermons and Discourses upon several occasions, by Dr. Meggot, Dean of Winchester.  
The Meditations of Marcus Aurelius Antoninus the Roman Emperor: Translated out of Greek into English by Dr. Causabon, with Notes. To this Edition is added, the Life of the Emperor, with an account of Stoic Philosophy; as also Remarks on the meditations. All newly written by Monsieur and Madam Dacier.  
Mr. Waller's Poems complete.  
Some Motives and Incentives to the Love of God; pathetically discoursed of in a Letter to a Friend, by the Honourable R. boil. The seventh Edition.  
Academy of Science; being a short and easy Introduction to the knowledge of the Liberal Arts and Sciences, with the Names of such Authors of note as have written on every particular Science. By Dr. Abercromley.  
A Letter to a Divine of the Church of England, concerning the composing and delivery of Sermons.  
The Inspiration of the New Testament asserted and explained; in answer to the Six Letters of Inspiration from Holland, etc. By Mr. Le Wroth.  
Cardinal Bona's Guide to Eternity; Englished by Sir. R. D'estrange.  
Remarks on some late Writings of the English Socinians, in four Letters, done at the Request of a Socinian Gentleman, by Mr. 〈◊〉, Minister of Dovercart and Harwich.  
The Lives of all the Princes of Orange, from William the Great, Founder of the Commonwealth of the United Provinces; to which is added, the Life of his present Majesty King William the Third, from his Birth to his Landing in England: By Mr. Tho. Brown; together with all the Prince's Heads taken from Original Draughts, by Mr. Robert White.  
Monsieur Bossu's Treatise of the Epic Poem, containing many curious Reflections, very useful and necessary for the right understanding and judging of the Excellencies of Horace and Virgil. Done into English from the French, together with some Reflections on Prince Arthur. To which are added, an Essay upon satire, by Monsieur Dacier; and a Treatise upon Pastoral Poetry by Monsieur Fontanelle.  
A Comparison between Pindar and Horace, written in French by M. Blondel, Master to the Dauphin; Englished by Sir Edw. Sherburn.  
Monsieur Rapin's Reflections upon Aristotle's Poetry; containing the nacessary, rational and universal Rules for Epic, Dramatic, and the other sorts of Poetry; with Reflections on the Works of the Ancient and Modern Poets, and their Faults noted. Translated by Mr. Rhymer, by whom is added, some Reflections on the Poets of the English Nation.  
A Voyage to the World of Des Cartes; translated from the French by T. Taylor, M. A. of Magd. Coll. Oxon.  
Memoirs of the Court of France, and of the Court of Spain; both written by the ingenious French Lady: The later Englished by Mr. Tho. Brown.  
A Discourse of Religious Assemblies; wherein the Nature and Necessity of Divine Worship is explained and asserted, against Negligence and Profaneness: For the use of the Members of the Church of England: By George Burghop, Rector of little Goddesden in Hertfordshire.  
A Conference with a Theist, in two parts, by W. nichols, D. D. Rector of Selsey in Sussex.  
The Certainty and Necessity of Religion in general; or, the first Grounds and Principles of Human Duty established. In Eight Sermons preached at St. Martin's in the Fields, at the Lecture for the Year 1697, founded by the Honourable R. boil Esquire. By F. Gastiel, B. D. and Student of Christ-Church, Oxon.  
Aeschinis in Ctesiphontem, & Demosthenes' the Corona Oratio. Gr. Lat. Interpretat. Lat. & Vocum. Difficilimum explicationem adjecerunt. Per P. Foulkes, J. Friend. Aedis Christi Alumni.  
Aesopicarum Fabularum Dibectus, Gr. Lat.  
Twelve Sermons in the Press, on several occasions: Being the third Volume. By Robert South, D. D. never before Printed.  
jacobi Patriarchae de Shiloh Vaticinium a depravatione Iohannis Clerici, in Pentateuchum Commentatoris, Assertum Opera & Study Sebastiani Edzardi, Accedit Ejusdem Disserratio de nomine Elohim, Auctori judicii de R. Simonii Historia V Test. Critica opposita.