THE LIFE AND DEATH OF FREEMAN SONDS, Esq &c.
WHen you hear or read his name, you wil look for a Monster in Nature, or, (as the Pharisee once said) one not like other men, Luk 10.11. So horrid, so unheard of, so unnaturall was the fact, that I confesse, when I first made my addresses to him at Mr. Fosters house in Maidstone: I plainly told him, that ‘I expected to see the head of a Monster, ( a Bear or a Tigre) see upon the shoulders of a man;’ So amazed (even to misbeliefe) was I at the first report of the murther.
For who would think that Brethren, and they but two, nurs'd up in the lap of Religion, and bosomes of the Church, should not love each other? dispersed love, that is cut into many streams grow's weak, but fewnesse of Objects useth to unite affections. And if two Brothers be left alive of many, wee think that the love of all the rest should center and survive in them, and that the beams of their affection should be so much the better, because they reflect mutually in a right line upon each other. But the Devill, that set enmity between Man and God sets enmity between Man and Man. Thus by the malice of this foul Spirit in the beginning of the world, the Elder Cain proved the Butcher of the yonger Abel, but now, when the world is drawing to its last period, the younger kills the Elder, and murther'd himself too in his Brother. But what was the occasion of both murthers? It was Envie The Father of [Page 8] murther, as Basil of Seleucia calls it, [...], the Corrasive of all ill minds, and the root of all desperate actions. Abel's sacrifice is accepted, and Cain's rejected; was Abel to bee blamed for this? It should have been Cain's joy to see his Brother Abel prosper, and to behold his field flourish and grow fairer, as it should have been his sorrow to see that himself had deserved a rejection from his Hevenly Father: His Brother's example should have directed him to labour for acceptance and Grace with God, his Creator: was Cain ever the farther from obtaining a blessing, because his brother found mercy and acceptation? How proud, and sottish even to folly and madnesse is envie and malice? It makes a man hate that goodnesse in another, which he neglects in himself; and whosoever hates his Brother is a Murtherer. 1 Joh. 3.15. Blood and cruelty are the Attendants of Envie; it was ever bloody; for if it feeds not on another's heart, it will eat its own; and unlesse it be restrained by the bridle of Grace, it will not rest till it bee fed with another's ruine. If there be an evill heart, there will be an evill eye, and if both these combine, the hand at last will be guilty. This Envie is a wasp of Satan, [...], so Gregory termes it, it is a plant of the Devills setting in the heart of man, and growes onely when it is watered with showers of blood, I mean other mens losses and afflicting griefes. It choaks the seed of all good Education; for if this could have prevail'd over an envious disposition, Cain had not been a murtherer, neither had the yong Sonds kill'd his brother.
Doubtlesse Adam though in Paradise not innocent, yet was a good man out of it; his sinne and fall now made him religiously circumspect, so that he laboured by all holy endeavours to repair that image in his two sons, which he had lost by his trespasse in eating the forbidden fruit: Notwithstanding this his care, he could not prevent that murther. Good breeding cannot alter Destiny: A mans vast reading and knowledge on Earth, cannot alter what is written in heaven.
May we not believe the charge of a Father to a dying Son? are not these Sir George Sonds his very words to him in his last letter, (which he received the day before he suffered) ‘ O [Page 9] Freeman, rouse up thy selfe like a man, stirre up the graces that I hope are in thee— Thou hast been instructed in the waies of Godlinesse, from a child thou hadst Masters, and Tutors when thou wast abroad to keep thee in them’ ( He was for a short time educated in Sidney Colledge in Cambridge, about six years since, under one Master Mathews, a religious, godly, and learned man) ‘and at home thou hast had thy Fathers counsell and example’ (we must give leave to the Knight to speak himselfe a little in so weighty a businesse; it is not selfe-flattery, but a just vindication of the worlds censures) ‘He never faild to make you and your brother read the Scriptures, and constantly himselfe prayed with you, and call'd upon you to betake your selves to your private devotions and still had you to Church to hear the best men, and the Godliest Sermons, and would discourse unto you of what was preached. Is all this lost? —’ Now give me leave to subjoyne, and make answer to this Quere: It will appear by his life and death that it was not lost, though those sparks were even blown out with the blast of a strong temptation, raised from an envious discontent, thinking he had lost his Fathers love, or that his brother had too much, and he too little of it; which was only vail'd with frownes for a time, and mantled with threats, following an act of his disobedience. When he had given his sleeping Brother the first deadly blow on the right side of his head, with the back of a Cleaver, taken out of the Kitchen the Sunday night before he did the fact: he, after the first blow, said, he would have given all the world to recall it, and made a stop of the rest to see how deep he had wounded him, and finding it to be a mortall wound (having broken the skull) his brother strettching himselfe on his bed, and struggling for life, and he gahering from thence that he was in great torment, discovered then, even in that storm of temptation, so much of a relenting spirit, that to put him out of his pain (at which he confessed to me, he was sadly troubled) he did reiterate his blowes with a Dagger which he had in his pocket. When I had heard this story, I demanded of him a little before he dyed, what thoughts he entertain'd in his breast of himselfe, when he had [Page 10] committed so foul a fact: He replyed, that he thought he was for this world utterly undone, and often in our hearing he wished, that that hand were cut off that did it.
When he had thus imbrued his hands in his Brothers blood, he threw the Cleaver out of a window into the Garden, and came with great confusion and disturbance in his face into his Fathers Bed-chamber, adjoyning to his Brothers, with the dagger in his pocket; (surely he had no farther intentions of murther, God restraining the malitious power of Satan) and undrawing the Curtains, shook his Father by the shoulder, who, being thus awaken'd out of his sleep, receiv'd from his mouth this heart-breaking message, Father, I have killed my brother: He being astonished at it, made this reply with much horror, What sayest thou? hast thou wretch, killed thy brother? then you were b st kill me too: The son replied, No Sir, I have done enough. (I am sure it was too much) The Father, Sir George, upon this, said, Why then, you must look to be hanged: And presently springing out of his bed, took his Son along with him, to behold his bleeding Brother, and called in the Servants to seize on the other, which was immediately done; and after he had lien a while upon his mournfull bed, an Officer comming in, seized on his person, and carried him the same day to an house adjoyning to his Fathers, where he stayed that night under guard, and from thence, about noon the next day, he was brought to Maidston (the Assizes being there) and delivered to the custody of Master Foster, the Prison-keeper, a civill honest man, who carried him to the Gaole, where (though it were stench'd with the noysome sent of prisoners) he behaved himselfe with great patience and meeknesse. That night he was out of respect to his Family, conveyed to the Keepers house, and the next day, being Thursday, the 9th. of this Month, brought to the Bar, (after his pre-examination before Sr. Michael Livesly, & Sr. Tho. Stiles, with other Justices) where the Indictment was read, that charged him upon the two Statutes of Stabbing & Murther; and being asked what he could plead for himself against the charge of kiling his brother he cryed Guilty, and shewed a great willingness to suffer death for that barbarous fact, as appear'd by his mild composed behaviour [Page 11] then at the barre, which strook the Judges and Justices, with the other Gentlemen of the County then present, with an astonishing amazement.
Having thus pleaded guilty, he was carried to the Dungeon in the Gaole, where condemned persons are alwaies put, whither divers persons resorted unto him, and finding him in that loathsome place (there being nothing but a Jakes to sit upon) asked him if he were not sick, and how he could endure it? He replyed, That it was more pleasant to him then his Fathers Dining-room (which is, as I hear, a place of great Magnificence) nor drank one drop till tenne at night; so soberly patient was he then, and all the time of his imprisonment till death. From the Dungeon he was carried that night to Master Fosters house again, and the next morning being Friday, August 10. condemned to die, after which sentence, the Judge having advertised him to consider the foulnesse of his fact, demanded of him the motives he had to commit it, and pressed him thereunto for the clearing of his Conscience, and satisfaction of the Country: Whereupon he answered, That he had done it in his examination before the Justices. The Judge reflecting then upon him, put this question to him, Whether he had nothing else to say, to testifie his remorse for his horrid murther? He then (being slow of speech, and of a reserved nature) made no answer, but delivered the Petition to the under Sheriffe Master Maurice Eede, to present it to the Judge; who, at the Petitioners request, caused the same to be read in Court, which was accordingly effected.
A Copy of the Petition. To the right Honorable the Judge, and the rest of the Honorable Justices of the peace for the Assize and Goal-delivery holden at Maidstone.
The humble Petition of Freeman Sonds.
THat your condemn'd Petitioner finding the guilt of the blood of his Brother crying for judgement, and that according to the Law and justice a decree is passed against him for death.
Therefore in respect of the shortnesse of the time since your Petitioner committed this horrid murther, and finding the guilt and sin to be so great before God and man, he humbly, in due obedience to your Honours, beseecheth you in the bowells of mercy, and tender commiseration of him in Jesus Christ, that your Honours would be pleased to adde a few daies longer to his life, that in a deeper and more sensible apprehension of his fact, he may more penitently in remorse and sorrow of conscience make his peace with God, and reconcile himself to his deservedly and highly offended Father, that so not onely he may die in a more setled peace of conscience, but also testifie unto the world the sincerity of his Petition,
To this Petition the Honorable Judge Crook condescended so far, as to defer his death till Wednesday the 15. of August, this was assign'd onely by word of mouth and not by speciall warrant, which, together with many weighty reasons referring to the poor soul of the condemn'd, and to clear some scandalous reports thrown upon his Father and him by a wicked foulmouth'd servant; these with the two forenamed letters from Sir George Sonds to the High-Sheriffe in the behalf of his Sonne, were the cause that the young Gentleman was not on that day executed. He had a weeks reprieve from Wednesday till Tuesday the next week, and was executed on that day fortnight, on which his Brother by him was murthered. In all which time how he demeand himself in sighs, and tears and groanes in his bed, in mournfull confessions and prayers to God, and in frequent reading of his holy word, especially such Psalmes & Chapters as were commended by several Divines to his Devotions, this was evident and well known to us who in our private prayers and exhortations endeavoured the conviction and conversion of his soul to God, who is the Father of mercies and forgivenesse, and never rejected penitent and humble sinners, which made Saint Austine thus bespeak him in his devout Meditations, Et si ego commisi unde me damnare potes, at tu non amisisti unde salvare soles. ‘Although Lord, I have commit- that for which thou mightest justly damn me, yet there is mercy with thee which thou still retainest, for which I hope thou wilt save me.’ And again, Si ad veniam nos vocasti veniam non quaerentes, quanto magis veniam impetrabimus postulantes. Seeing thou hast inviited us to accept of a mercifull pardon when we did not seek it, how much more shall we find mercy when wee earnestly sue for it. Thus he in his meditations C. 39.
It is not in the power of man to outsinne mercy. I except that peccatum ad mortem. 1 Joh. 5.16. that sin unto death, that sin which he that is born of God sinneth not. v. 18. I mean that damning sin against the Holy Ghost, which is (as Zanchy determines it) an open and malicious rejecting of the truth, or opposition of God's word, against the light of knowledge, and that opposition joyn'd with an hostil persecution of those that [Page 14] are the defenders of it. Saint Paul (then Saul) when he was a persecutor and Blasphemer 1 Tim. 15. came near this sin, as Calvin proves acutely on the 1 Ioh. 5. but doing what he did ignorantly through unbeliefe, hee was exempted from the staining guilt of it. Now so long as this Gentleman could not bee charged with this sin (which carries death and damnation in the nature of it) and for as much too as all godly Ministers in Kent, and other parts thought him fit to be put into their publick prayers, no man can be so wanting to Christian charity, as not to entertain a beliefe or hope of his Salvation, especially when they may charitably conclude from his ensuing humble confession, as also from his daily practises in Prison (of which you shall have an account) from his praiers, and holy purposes of redeeming the time he vainly spent (if God spared his life, of which he had no hope) and lastly from his godly precepts which I took from his mouth, and set down in writing before his death, from all these may be inferred, that God, who gave him grace to repent, hath crown'd his Repentance with reception into mercy and forgivenesse.
His confession taken from his mouth on munday the 13 th. of August by Mr. Edmond Crisp, a Gentleman, who is a picture of a true friend, another Achates, a pattern of fidelity, as appeared by his indefatigable actings for Master Sonds in his extremity.
I Freeman Sonds do hereby make my voluntary confession, That I am most truly sensible of the horrid, and detestable murther which I have committed against my late dear brother Master George Sonds, in that most bloody, and inhumane manner as I did act the same: For which most detestable sin, and murther I do from the bottome of my heart, and soul beg of the Lord Jesus to pardon, and forgive this my murther, I confesse my sins O Lord, and this my murther is ever before thy face, O sprinkle my soul with some pretious [Page 15] drops of thy blood, and wash away this my murther. I confesse, nothing but the instigation of the Devill did cause me to attempt this sin, which if it were possible to be undone, I should not dare to have such a thought again for a thousand worlds: First, because by this same cruell murther I have dishonoured my Heavenly Father, whose Image I have killed, and murthered in my Brother. Secondly, I have hereby destroyed, so much as in me lyeth, human societie. And lastly, I have broken the Lawes both of God and man. For all which sins, my heart is truly and penitentially sorrowfull, and do beg at the Lords hand, in, and for his Son, Jesus Christ his sake, to make a greater manifestation of this my sorrow, that I may weep day and night for this my sin and murther.
This is my confession and the very grief and sorrow of my heart, desiring the Lord in mercy to pardon this my great offence, for which, from the bottome of my soul, I am hereby truly and heartily sorrowfull, and so Lord Jesus for thy infinite mercies sake, look upon me in thine own most pretious blood, and receive my soul into thy heavenly Kingdome; when I shall depart this life: and in the mean time continue in me a true and hearty sorrow for this my great sin and wickednesse against thee my Heavenly Father.
MAster Freeman Sonds, August 13. 1655. did read the writing before set down, in the presence of us, confessing it to be for the main part, pronounced by his own mouth, and from his very heart sincerely (though written by Master Edmond Crispe) and subscribed the attestation in the end, with his own hand, and from his own minde, desiring it may be taken as the overt act act of his penitent soul.
A prayer which I compos'd for his private devotions, subscribed and daily used by him, oft-times on his knees, in which posture I often found him—
LOrd receive my soul when it shall take its flight out of my sinfull body, and receive, I beseech thee, the humble prayer that goes forth out of the lips of a penitent sinner. O Lord God merciful and Gracious, my Creator and reconciled Father in the Lord Jesus, when I call to mind the numberlesse abominations, the vanities, the frailties of my disordered youth, shame and confusion with horrour and dread covers the face, and perplexes the soul of thy poor servant, and I cannot but look upon all those transgressions through the glasse of thy justice, as clad with damnation and clothed with Hell; and when I reflect upon that great host consisting of many thousand thousand sinnes headed with a Goliah-sin, a sin of great magnitude, a sin against nature, the murthering of my Brother, my soul is overwhelmed with grief, and driven even upon the Rock of despair.
But when with the other eye of faith and hope I look upon thy mercy which is over all thy works, upholding and sustaining them, and above our sinfull works which thou usest to pardon upon an humble and hearty confession of them; (that mercy being infinite, easily covers that which is finite) when too I consider that great act of thy goodnesse, in forgiving a Manasseh who had filled Jerusalem with innocent blood, worshipt Devils, and defied thee his God; To this expresse of thy incomprehensible mercy, when I adjoin the murther and adultery of thy Kingly Prophet David, the perjurie of Peter, the blasphemies and massacres vented and acted by Paul (then Saul) against thee and thy Church, yet all received to mercy and crowned with forgivenesse, I grounding my tottering soul upon these considerations, and relying upon thy gracious invitation of sinners, [Page 17] together with thy mercifull promises of admitting them into thy favour upon their unfeigned repentance, presume to begge mercy of thee my God in the name of the Lord Jesus, who came into the world to seek that which was lost, and to save poor sinners, of whom I confesse and acknowledge my self to be the chiefest.
Sweet Jesus make a bath of thy precious blood, and bath my black polluted soul in it.
Wash me throughly from mine wickednesse, and cleanse me from the guilt of disobedience to my Father, and destroying my innocent Brother. Oh let my prayers find the same successe as Manasseh his supplications did with thee, they at once loosed him from his sins, freed him from his chains, and of a Captive made him a King, and from the Dungeon of Babylon restored him to the Palace of Jerusalem: Lord, thou art the same for ever and ever, thy essence is unchangeable, thy power irresistible, thy love inexpressible, if thou wilt thou canst make me cleane; Oh be pleased to adde a will to thy Almighty power, and say unto my troubled soul by the still voice of thy blessed spirit, Thy sins are remitted; though I am now a loathsome and monstrous spectacle of wickednesse, yet I shall be as white as snow, being clothed with the long white robe my Saviour's imputed righteousnesse; Lord, first cleanse and then cloath my soul with this pure and precious garment of my Elder Brother in Heaven my Lord Jesus, Let his blood shed for me on the Crosse (which hath a purifying, protecting and saving vertue in it) let that expiate my bloody aime in shedding my elder Brothers on his bed; It was done in his sleep, I hope not to him in his sins, however Lord forgive the guilt of this sinful circumstance attended with base cruelty and unmanly cowardise.
Lord when I am dead, let me live in my example both of thy justice and mercy, of thy justice in punishing me so deservedly for my rebellion against thee, and of thy mercy in giving mee grace to repent by softning my obdurate heart, and vouchsafing pardon upon my repentance for all my transgressions; let my fall into this pit, drive those that stand from presuming, and let my rising again to thy favour keep others that shall [Page 18] sin against thee from despairing of mercy.
Oh let not the voice of my Brothers blood cry for vengeance against this Nation, let the mouth of it be stopped with my breath, and let the voice of my Saviours blood so outcrie that which I spilt, that his intercession in Heaven, and the prayers of thy servants on Earth may be heard for me, who am thine by Creation, Oh save me Heavenly Father, and thine by redemption, O most gracious Redeemer; Lord Jesus Christ receive my soul at its departure out of my body, and strengthen me O God the Holy Ghost the comforter, that I may encounter with death cheerfully, and tast of that bitter cup gladly of which my Saviour hath drunk deep before (and for) me, and suckt the poyson out of it, so that I believe it shall onely prove a wholsom potion to release me from the power of sin, to redeem me from misery, and to restore my soul to an everlasting life in Glory.
Which God of his infinite mercy vouchsafe unto me for the merits of my Lord Jesus. This prayer is the very sense of my soul, and the desire of my mournfull heart.
A Miscellanie of divers remarkable passages, and practises, of Mr. Freeman Sonds, and others, during his imprisonment: Written by a Godly and learned Divine, Mr. Theophilus Higgons, Rector of Hunton nere Maidston, and delivered to me, Aug. 23. who have (as he desired in his letter) inserted some particulars to his observations.
Sect. 1.
IT is generally reported in Maidstone, concerning Sir George Sonds, the Father of Master Freeman, that no Religious duties have been performed in his Family.
Master Freeman Sonds told me, that by this report his Father was greatly wronged; for it was a constant course, said he, in our Family, that after Supper, my Brother read a Chapter in the Bible one night, and I another, by my Fathers appointment: afterwards he said prayers himselfe, all the servants being present: This also is constantly affirmed since by Master Charnock, Sir George his Setward, who hath dwelt with him twenty years; and saith farther, that besides the former publick duty, his Master prayed by himselfe privately. Prayers also (as he saith) were often said before dinner.
So then, we must not impute that bloody act of the young Gentleman, so much to a want of Education in Religion, as to a want of grace for the present, which God did withdraw from him for a time, when he was under a strong temptation; and without which grace, supporting and preventing us, the Best may fall into the Worst of sinnes: so that the most fortified Christian being weak (if we respect his naturall condition) may rightly and to Gods glory say with Saint Austin, C. 6. Soliloq, Tentator defuit, et ut deesset tu fecisti, locus et tempus defu [...]t et ut deessent tu fecisti; Affuit tentator, non defuit locus, non defuit tempus, sed ut non consentirem tu me tenuisti. ‘Lord, the Tempter, [Page 20] time, and opportunitie of place was wanting, and all these were so by thy grace and blessing: The Tempter came and assaulted my infirmity, I wanted not opportunity of time and place; yet that I should not consent to him, Thy goodness prevented me.’ Blessed be the Lord for his grace and mercy. Let him that thinketh he stands, take heed lest he fall. A proud presumption, and want of pitty to others, is the first step to ruine and miserie in our selves.
Item, Whereas some in Maidstone reported, that Sir George Sonds, in his Letters to his Son Freeman (being in durance at Maidstone) did not reprove as he ought, his sonnes great offence, but daub'd it over, &c.
This report is malitious and false; for in his first Letter about August 13. and in his second, August 20. the day before his Sons execution, he wrote very sharply and fully to him, about the greatnesse of his sin, and stirr'd him to a very deep repentance, with serious and hearty prayers to God in his behalf. This appears by his words cited in the Epistle of this book.
S. 2.
MAster Freeman Sonds hath been loaded here with many grievous calumniations. It was reported, that he being at first committed to the common Gaole, August 8. Wine was sent for him, and divers Gentlemen with him drank freely, he shewing no signe of repentance or remorse for his great offence. I charged him with it; his answer was (and it was true, confirmed by some of the said Gentlemen) that they had not one drop of Wine, nor any Beer, and that for his part, he (who was of the temper of those Rechabites, Jer. 35.6.) drank no Wine nor strong Beer at any time. This is most true of him, as the other report's most false, comming from the father of lies, who is too busie in the hearts and tongues of the men of this Age; who reported likewise most falsely, that the Devill appeared to Master Freeman Sonds, in a visible shape, and that he had a conference with him: This was strongly denyed by the young Gentleman, two howers before he dyed, who said, he was [Page 21] only overcome by a strong suggestion, from that old Serpent; the enemy of mankind. Let those that report such things maliciously beware, lest for their uncharitablenesse, God give them up also to Satan, who may tempt them to commit the like, or a worse sin.
Item, It was reported here, that for the space of three or foure years, he had never taken a Bible into his hands, and had no sign of Religion. I asked him of it, his answer was (as before, Sect. 1.) that every second night, he read a Chapter in the Bible, and surely he had it then in his hands, besides many other times, (but to have it in the hands is nothing, unlesse a man have it with delight and love in his heart) And as he ever prayed with his Father at night, so Master Charnock, aforesaid, assured me, that when they went to bed in two severall Chambers, his Brother and he did upon their knees at their bed-side pray unto God in private: and this was their constant course, by imitation or injunction from their Father. And it is farther testified by George Guthbert of little Chart (who had the custody of him at the house of Master Foster, Keeper of the Prison, and truckled under him every night, from August 8. to August 21. when he dyed) that Master Freeman Sonds did duly every morning as soon as he arose, and every night before he went to bed, fall down upon his knees at his beds-side, and prayed by himselfe. Also I testifie, that I saw a very good Prayer-book which he brought in his pocket to Maidstone; the Title of it is Crums of Comfort, a book full of good instructions, and divine meditations, Printed the thirty sixth time: and many can witnesse upon their knowledge, that being in the Keepers house, he did read the Scripture and the Practise of Piety every day, especially that content of the joyes of Heaven.
S. 3.
AND as touching his disposition, I found that true which was commonly reported by his friends, that as he was no Drinker, so no sweater, no curser, no lyar, nor prophane in his conversation. He resolved to fast on every Tuesday so long as he [Page 22] lived, (because on that day his Brother was murthered) and could hardly be induc'd to eate that Tuesday night, which was before the Wednesday morning on which day he should have suffered, if he had not been reprieved: So constant was he in his holy purposes, and steadie in his resolutions: And I am perswaded, that if he had lived, he would have made good by his practise, what he asserted to me that night, saying, ‘If I were to live, (as I have no hopes of it) I would wait on my Father upon my knees all the daies of my life.’
He was very willing to hear the Ministers, who opened unto him the Scriptures, and shewed him the greatnesse of his bloody fact: he heard them patiently and meekly, and comfortably joyned with them in frequent prayer.
Though he heard of divers calumnies shot out of the Devills bow against him by some malitious Archers, yet he never was stirred at it, nor spake any bitter words against them, but was unto his death very gentle and humble like a child.
Sect. 4.
BY the first command of the Judge, he should have dyed August 15. wherefore I, and Master Yate, a good and faithfull Minister (who usually attended him by Sir George his direction) did very seriously imploy our selves some daies before, to prepare him for death, by instruction and prayer; we shewed him the benefit and comfort of Absolution (for which purpose I directed him to read the 40th. content in the Practice of Pietie, with serious consideration) with the grounds and reasons of it: Whereupon he was very glad, and desired greatly to receive it, and after a comfortable acknowledgement of his great offence, he meekly kneeled down, when I and Master Yate laid our hands upon his head, and I pronounced the Absolution unto him, which he joyfully received, we assuring him, according to Christs promise, Mat. 17.19. c. 18.18. John 18.23. that it being duly performed by us, and received by him on earth, it was ratified in heaven. No doubt but in this distracted time, some men will blame our act herein, but blessed be [Page 23] God, we can justifie it by our pennes and tongues against them all.
Sect. 5.
BUt now followeth a matter of higher concernment in reference to Master Freeman Sonds; for now unto me and Master Yate was added Master Boreman, a Batchelor of Divinity, and Fellow of Trinity Colledge in Cambridge: who comming to Maidston on Munday the 13th. of August, and hearing the distressed condition of Master Freeman, came u [...]to him, and joyning with us, did perform many charitable offi [...]es for the good of the poor Gentleman. Thus then it was, Master Bo [...]eman being absent when we Absolved Master Freeman, I stayed till he returned from Teston, it was in the evening, August 14. at which time I took my leave of the Gentleman (with grief and joy for him) expecting his death certainly the nex [...] day, very early in the morning: but it was put off till August 21. for weighty reasons premised.
Upon my departure Master Freeman very humbly desired Master Yate to administer the holy Communion unto him, which being proposed to Master Boreman, was agreed to about nine that night, after he had upon examination found the Gentleman prepared for it, being truly sorrowfull for his foul sin, and resolving, if God spared his life (which he did not hope for) to lead a new one in a most strict conversation, &c. Upon these grounds, and after a short exhortation to the Gentleman, concerning the benefits and ends of the blessed Sacrament, Master Boreman at the request of Master Yate, did administer it unto him to his great comfort; for after the receiving of it being assured by Gods grace of the pardon of his sins, through the blood of Christ, sealed up in that holy Sacrament, He said to Master Boreman, That he should die the next morning as cheerfully as ever he went to bed: and it seemes his soul was in calme and sweet temper; for when Master Yate came unto him the next [Page 24] morning to wait on him to his execution (which was respited late that night. Master Yate, nor he knowing of it) he found him first asleep, which shewed that he was not afraid of death, which he look'd on as a Droan, its sting being taken out; The sting of death is sin, 1 Cor. 15.55. which he believ'd to him was pardon'd; why then might he not have the Seal of his pardon? why should any man be so wanting to charity, as to say, that to minister to him the Holy Communion was to put a Seal to a blank? Can we imagine that his own prayers and tears with the earnest supplications of many thousands sent up to Heaven on his behalfe, did find no acceptance with the God of mercies, who never rejected penitent sinners? And if his sins, were remitted, why should not the Holy Sacrament (which is a Sacrament of Consolation and Confirmation) be ministred unto him for his strength and comfort? Is the word of God against it? where by plain expression or good consequence? we profess our ignorance, wee know no text that forbids it. Wee highly reverence the judgement of our mother the Church of England which appoints in its most excellent Liturgie, the Communion for the sick, which is all one for substance with Mr. Freemans Case, onely a sick man might live, and he was assured to die.
But we reverence yet more the decree of that great and sacred first Councell of Nice (Anno Christi 325.) which saith thus, C. 13. Concerning those that are near to death, now also the antient and regular Law shall be observed, that if any man be upon the point of death, he may not be deprived of his last and necessary Viaticum, provision for his death and long passage to eternity, to wit the Holy Communion. This was spoken especially for such as were under Ecclesiasticall Censure; but it followeth afterward generally, that the Communion shall be given to any man that is near death, and desireth it. So saith the famous Councell, so the Church of England, this the practice of the Universall Church of Christ in all ages; it was no new Law in that Councell, but lex antiqua an antient Law and practice in the primitive times.
If this may not satisfie the fierce opposers of it, and that practice, [Page 25] yet perhaps Master John Calvin may be accepted of them. Hear then his judgement in his Epistles. Col. 453. Printed at Geneva 2. Fol. 1616.
Many and great causes inforce me not to deny the Lord's supper to sick persons; and Col. 454. I collect well, as I conceive, from the nature, end, and use of the holy mystery, that men, being in danger of death, should not be deprived of so great a good. And pag. 455. he justifieth such a communion as not unlawfull though in a private house, and pag. 55. he saith, I think that the custome to give the communion to sick persons is willingly to be admitted. Then he addeth, Neither is it greatly to be repugned (or denied) but that the Communion should be given to such as are put to death for their offences, which was Mr. Freeman Sonds his case. Concerning which Conciliū Moguntium, the Councel of Mentz held An. 847. saith thus, C. 27. If the holy communion should be given accorcording to Canonicall injunction to all men upon the end of their lives, making a sincere confession of their sinns, and being truly penitent, why not to them also, who suffer death for their offences? for which the Fathers of that Councell give their reasons, which are too long and numerous to be inserted in this place. If Calvin's judgement, with this Councell's, satisfie not, hear yet the compleatly learned, and most judicious Divine Hieron. Zanchius, who in his Epistles, l. 1. p. 155. printed at Hanovia in Octavo, 1609. saith expressly, That the holy Commnuion may, and ought to be given to sick persons for their spirituall comfort, who also p. 421, 422. setteth down the resolution of the Ministers of Geneva, that, where the Communion is given privately to sick persons, the custome herein is not to be rashly abrogated upon certain conditions, viz. of their true faith, and contrition for their sinns. So then (to put a period to this weighty doubt) the whole Christian Church asserts, that the communion ought to be given, if it be earnestly desired by them, to all persons ready to die, so our Church of England, so Calvin, so Zanchius, so all sober Christians maintain, and none oppose it, but onely those, who, being of an hot temper, and unruly dispositions, the ofspring of Cham, (as St. Austine l. 1. de Civit. Dei. well attests) have overthrown [Page 26] the Church's wholsome constitutions in this particular, and some others of great importance, to their shame, and our great disturbance.
To conclude this discourse, concerning the care which was had of this poor Gentleman's Soul in his restranits. It pleased God to move the pious heart of the right Honorable and truly Noble the Dutchess of Richmond to send from Cobham Hall her Domestick Chaplain Master Gunton, a religious and learned Divine to visit him, which he did on Friday, the 10th. and discoursed to him of Death, of Repentance, and the sufficiencie of Christ's blood (or the efficacy of his meritorious death) whereat Master Sonds (as I have it under Mr. Gunton's hand) was very attentive, (as he ever was to all good instructions) and Mr. Gunton for his furtherance in devotion prescribed him the 25. 38. and 51. Psalmes, which he frequently perused, for I found him one day reading in the Bible (in which he took delight) and perceiving some leaves turn'd down, I ask'd him by what means or by whose directiō he read those proper Psalms? he told me that a Minister who came to visit him order'd him to do it, whereupon I turn'd down leaves at the 7. Penitentiall Psalmes (of which two of the former are a part) likewise at the 4th. of Gen. v. 7. If thou dost well, &c. So God to Cain, &c. which Shewes that there was a dore open for mercy, if he would have repented of his sin, and at the 18. and 33. ch. of Ezekiel; wee added to these that soul-establishing, Chap. the 8. to the Romans, These and many more with the Psalmes and Chapters for the day appointed by the Churches rubrick, were (besidees his private prayers) the ground of his devotion, meditation and practice whilst he was in Prison. From whence he was (after the commendation of his soul to God, first by Master Higgons, then by my self in private) conveyed in mourning habit on horseback to the place of Execution, many Gentlemen attending him with my self, and that reverend Divine. When he came to that place being dismounted from his horse he stood like a mournful penitent, whilst a discourse for half an hour and more was uttered by me concerning the hainousnesse of sin in generall, and of [Page 27] his murther in particular, together with the nature of Conversion, the parts and properties of it; To which was adjoyned the freenesse of God's mercy in the Lord Jesus to all repentant sinners; this done, with an exhortation to the people to entertain a charitable, and Christian perswasion of the Truth, and sincerity of Master Sonds, his conversion to the Lord; the penitent standing at my right hand, a prayer was conceived to commend his sad and mourning soul to God. This ended, he (having-meekly and humbly submitted himself to death) hee went up the Ladder, and standing in the midst of it with great modesty and meeknesse, hee desired the prayers of those that were present; he likewise with erected hands and eyes, did beseech God to forgive him his sinnes against his Father, and Brother, and praied in few words for a blessing on his distressed Father, and closed all with this resignation of his soul into the hands of his Maker, saying with a soft voice (for his nature was not to speak either aloud or much) God's will be done, and Lord receive my soul. After which words the Executioner did his Office, and his body (after it had hung a good while) being cut down, was put into a Coach and carried to a Church not farre from Maidstone, the place is called Bersted, where it lies interr'd, expecting a joyfull resurrection through the mercies of the Lord Jesus.
A Postcript to the whole Kingdom.
IT is a true saying of Saint Augustine, Deus non respicit quâ morte, sed quales ex hac vitâ eximus: God regards not what death we die, as in what frame of spirit we are when we give up the Ghost. A man may go to Hell upon a feather-bed, and to Heaven dying on a Gibbet. The end which Divine mercy proposes to its selfe cannot be prevented by humane means; and if God intends his glory by mans shamefull death, I see not but that I, and all here should magnifie him for it. It is Gods mercy to make us witnesses of the judgments of others, that we may be forwarned, ere we have an occasion of sinning in our selves. So then, if his Mercy and Justice, his Justice in punishing, his Mercy in releasing and giving a sinner time to repent: If these two Attributes be advanced by Master Sonds his death, we have all great cause to sing an Hallelujah to God.
It is said, Heb. 11.4. of Righteous Abel, that being dead, he yet speaketh: This is meant of his faith, for which his sacrifice was accepted, and by which he has left us, a lesson behind him, how to offer up our prayers and services to the God of Heaven.
Thus our young Cain that killed his elder Brother, being dead yet speaketh: He by his shamefull death,
1. Bespeaketh the proud Gallants of this Age, who minde the outward dresse of their bodies, more then the inward ornament of their soules; that starve the latter, and pamper the former, that spend whole mornings in decking a rotten carcase, and sleep away those houres that they should imploy in Prayer, and reading of the holy Scriptures with other Godly books: Men (if I may so call them) that look like Monsters, pictures of Phancie, and walking Emblems of vanitie: These he, in a manner, bespeaks thus: Look upon me, who have been guilty of your vanity and idlenesse, and know, that the eye of Justice never sleeps, so that it will not connive at that sinne [Page 29] in you, which it hath severely punished in another. If you turn not speedily to the God that made you, & throwing off your plume of pride, walk humbly with him, (Mic. 6.8.) in a constant profession of pietie, and temperance; unlesse you speedily do this, he will strip you of your glory, and by some fearfull judgment, bring you down, and throw you into the pit of shame and miserie. Ex aliorum vulneribus medicamentum faciamus malis nostris. Aug.
2. To all stubborn Children he speaks thus, Consider what a train of heavie Judgments followed upon my disobedience to my Father, who commanded m [...] to give that (which I desired to keep) unto my Brother, which command I disobeyed, and thereby incens'd my indulgent Father: Consider this with your selves, and by my example learn obedience to your Parents, in small and great things. Consider what Saint Paul writes to the Ephesians, Chap. 6.1. and to the Colossians. Chap. 3.20. Children obey your Parents in the Lord, for this is right; this obedience is most just and meet. Again to the Colossians, Children, obey your Parents in all things (that are lawfull, good, and indifferent) for this is wellpleasing unto the Lord. Parents should not provoke their children, Ephes. 6.4. in so doing, they sin, and may be the cause of sin in them, for which they must answer severely before God: and yet if Parents should exceed in severity, and chasten them according to their will and pleasure (which may be immoderate and irregular) Children should give them reverence, Heb. 12.9, 10. ever remembring that ingenious saying of Cicero, Non modo reticere homines parentum injurias sed etiam aequo animo ferre oportet: Our dutie is not only to conceal the injuries of our parents, but also to bear and sustain them with a meek submissive patience. Stubborn and disobedient children were to be stoned under the old Law; then w re they given up into the hands of men: But now under the Gospell, God takes the matter chiefly into his own hands, and it is a fearfull thing to fall into them; he ever did and will punish disobedience to Parents by fearfull and shameful Judgements, and to shew the horriblenesse of this sin, the same death, viz. of Stoning, was appointed for Idolaters and Blasphemers.
3ly. To all Indulgent Parents he speaks thus, powre not oyle, [Page 30] (the soile of flattery and soft speeches) into your Childrens wounds, when they need Corrasives, or Vinegar of sharp reproofs. Chasten your Children betimes, Prov. 13.24. and thereby shew your true love to their soules; in the dawning of their tender years, in the morning of their age, sow the seed of Religion, and the fear of God in their hearts, then will their Masters at school, and Tutors, have lesse to do in the Universities, and have more comfort, ease, and credit in their Education, when they shall not meet (as usually they doe) with a double task and labour, which is, first, to pull up the bitter roots of Vices, and to weed their souls of corrupt habits (as lying, swearing, &c) before they plant them with the Arts and Sciences, and other Academicall accomplishments, which plants will not grow well amongst Thorns and Briars.
Oh then let your Children bear the yoke in their youth, Lamentations 3 27. Break the sinews of their proud necks before they get strength in wickednesse, and force them to obedience of your holy and just commands. He that smiles on his Child, when he should frown, and flatters him in his sin, may justly be served by him, as King David was by Adonijah his son, whom he would not displease from his child-hood, to say, why dost thou so? 1 King. 1.6. (Oh the fondnesse of cockering love) He was punished for his doaring with rebellion against his Person: Adonijah (saies the Text) exalted himselfe, and said, I will be King. 1 King. 1.5. So commonly indulgent Parents are domineer'd over by their Children, who at last, for their just reward, meet with a Rope, or some other Judgment.
4ly. To those who by reason of their bosome sins, and open impieties, are fallen into misery, and lie mourning in a Prison; to such he reads by his example, a lecture of consolation, saying, as it were in these words: We may not alwaies measure the displeasure of God by his stripes; many times after the remission of sin, the chastisements of the Almightie are deadly; no repentance can assure us we shall not smart by outward afflictions. Thou forgav [...]st their sin, O Lord, and punishedst their inventions. So David his Psalms speaking of the rebellious Israelites. Our hearty sorrow for sin may prevent the eternall displeasure of God, but still it may be necessary and good [Page 31] both in respect of our selves and others, that we should be corrected; our care and suit must be, that the evills which shall not be averted, may be sanctified; which is, when we look upon our sinnes in the glass of God's goodnesse, and Christs sufferings, and accordingly lament and mourn for them by an humble confession of them, and resolving by God's grace to turn the stream of our lives backward, to become new men in sobriety and strictnesse of an holy conversation.
Thus did Mr. Fr. Sonds bewail his sins before his death, and to this he was exhorted earnestly and frequently with great aggravations of them by my self and other Divines forenamed, who for all our Christian paines and holy endeavours meet with reproaches and obloquies, (as our Saviour did in his time) from the envious malicious Pharisees of our age, who are it seems angry that we did that by Gods blessing, which they perhaps would have done themselves, and by themselves without our assistance, and so get (which was their aim) a little glory by popular applause to their proud persons: Then whom (to speak the truth which I do with much meeknesse) I know no greater nor worse Dawbers, as they call us. They endeavoured once to set up their Idol, their Dagon, and to fence it with a wall of Discipline in the Church, which they cemented with the blood, the lives and fortunes of many thousand deserving persons, eminent for their learning and godlinesse; but God be prais'd, the stones fetch'd out of the Quarries of Scotland and Geneva are fallen upon their own heads; the wall is beaten down; The snare is broken, and we are delivered, from their intended cruelty and persecution for conscience.
They are offended, poor mistaken souls, with me for giving Mr. Sonds the Holy Communion the night before he was to die: Hereby they seem to accuse me of sottish stupidity and rashnesse, as if I had thereby abus'd the Holy Ordinance. Let them them read what hath been premis'd, Sect. 5. of the Miscellanies concerning this particular, and let them consider with what circumspection, and caution I gave it, as first being assured by Mr. Yate, a grave and knowing Divine (whom Sir George Sonds sent to his Son) that the young Gentleman was prepared, being instructed by him, and read for many daies the Tractat in the Practice of Piety, concerning the Lords Supper. Secondly, I examin'd him my self in respect of his Faith, Knowledge, Repentance, and Charity, the requisites of a worthy communicant, then thirdly, grounding my act upon a charitable perswasion of his true and and hearty sorrow for his bloody sin, I did upon these grounds minister the Saerament unto him & Mr. Y. who [Page 32] only did cōmunicate, In so doing I hope I have offended none but those, who will not give the Sacrament to any but to them who are of their faction (and they but a few as I am informed) to submit to which faction, & subscribe to their decrees is counted the first and main degree of conversion; so that they of that Town that will not submit (and they are the greater number by far) they and their children must be debarred from both Sacraments, Baptism and the Holy Communion, which none of them can receive living or dying, neither in publick nor private, and without it many have deceas'd, by whom it hath been earnestly desired. Oh sad and fearfull condition! As I would not have the Childrens bread given to dogs, so not denied to the Children themselves, I mean those Christians, who live soberly and honestly with repute in their severall callings, whose compasse (by which they steere their lives) is Faith, not Faction, whose profession too, is not to side with parties, but to serve the Lord Jesus.
If Mr. Sonds had staid the leisures of our Lording Censurers, and received not till they had given him a Probat; He had died (I verily believe) without the Seal of his everlasting comfort, and that because (it may be) he was of a different judgement from them, for which cause my selfe with others are censur'd so severely and unchristianly by them, who make us either ignorant men that know not our duty, or unconscionable men that will not perform it. But God forgive them. Qui volens detrahit famae meae invitus addit gloriae meae. So said Saint Austine once to his reviler, so Mr. Higgons, Mr. Yate, and my self, who glory in the shaming unjust reproaches of our Adversaries. To do well and hear ill was not onely the portion and lot of our blessed Saviour and Master Jesus, but it is also ours, who are his unworthy Ministers. Malice will ever find a tongue to blast the persons and blot the actions of well-meaning and deserving Christians. I shall onely exhort them in the words of St. Peter 1 Ep. c. 2. v. 1.
Mistaken, seduced, and seducing Christians, laying aside all maliciousnesse, and all guile and dissimulation, and envie, and evill speaking as new born babes, be innocent, and not injurious to those that are living, the true Ministers of God, not to the memory of the de [...]eased Mr. Sonds, who being dead yet speaketh, and in the fifth place exhorteth all those that lie under any Diabolicall temptation, a temptation which is against nature (as for a man to murther himself or another) he exhorts those (and all such who are troubled in mind, or afflicted in Conscience) to open their minds to a godly friend or companion, to a Minister especially that is knowing and [Page 33] prudent; which if Mr. Sonds had done, he had not committed so foul a sin. He likewise advises all such to be earnest with God, and frequent in prayer, when they are so tempted. ‘ It is a good saying of an antient Father, Gravis sit nobis illius Tentatio, sed gravior illi nostra Oratio. His Temptation (i. e. the Devills) may molest and trouble us, but let us be assur'd that our faithful prayers to God (who is above the Devil) do much more molest and disquiet him.’ In hoc uritur incendio, he is scorched and tormented with the flame and fire of our devotion. He is compared to a roaring Lion by St. Peter. 1 Eph. 4.8 now as a Lion is (as the naturalists observe) frighted at the crowing of a Cock and runs away at the first hearing of it, so, the Devill will not stand, but cease from tempting so soon as a man betakes himself to the Souls Sanctuary which is hearty praying.
I demanded of Mr. Sonds once, whether he said his prayers during the time that the Devill did assault him with that fearful suggestion? his answer was, that he was at prayers, the night before he did the fact, with his Father and his Family (whereof his brother was one, and so went to bed, and died with prayer and his Fathers blessing) but confessed that he prayed faintly, he meant formally, he onely heard another pray, but his heart did not join with him. It is an hearty, fervent, faithfull prayer which prevailes with God.
This mentioning of the Devill puts me in mind of a false unchristian report in a lying Pamphlet, which was, that the Devil appear'd, and talked with him about two hours before his death, I shew'd him the Pamphlet, and demanded of him an account of that flying report, he mildly (as his manner was to answer) replied, that there was no such apparition, & that he was only assaulted with a strong suggestion which he believed (as is true) was from the Devill, arising from discontent and melancholy, which he advised all men to avoid and shun, as they desire inward peace and comfort, lest they fall into some fearfull sin as he did. Who sixtly and lastly, as his last legacy, (and we know that the last words of David were, as the words of dying men are, especially noted 2 Sam. 23.1.) He desired me a little before he was to die, to publish these very words by way of advise to the world.
First, I desire all Gentlemen to learn by my example to read the word of God frequently, and not omit their prayers to him daily.
(He read the Bible, with his brother, by course, most nights (as I am inform'd) and join'd with his Father in praier, but he did this then (as it seems) onely in appearance with an outward compliance, but not with hearty and sincere affections, as he did afterwards in his restraints. Then is our reading of the word and praiers sincere, when they end in practice.)
Secondly, I advise all Parents not to suffer their Sons to live in idlenesse (which exposes a man to temptation) but to imploy them in some honest publique calling.
These be the dying words of Master Freeman Sonds: and I believe he might say at last as David did, v. 2. of the forenamed Chapter, The spirit of the Lord spake by me, and his word was in my tongue.
The Lord of Heaven grant that what hath here been published may tend to the honour and glory of his name, by the conversion of sinfull soules, the confirming of those that stand, and the raising of those that are fallen. Amen, Amen.
An appeal to the godly Orthodox Clergy of the Church.
JT was a most true saying of the Roman Orator, (though in better language) that there was never any act not so vicious, but in some age had a commender, and none so laudable & virtuous, but that it found many times a reprover. Thus of late have I (with some others of my judgement and profession) met with a sort of men (who, I thank God, cannot meet with me, nor reach me with a just reproofe) men, whose teeth are spears and arrows, their throat an open Sepulchre, and their tongue a sharp sword, whose common trade it is to invent crimes with defamatorie calumnies, that so they may wound the persons and blot the reputations of those, whose actions are built upon Scripture-grounds, and carried on with good intentions. It is said, that the ink of the Cuttlefish poured into Lamps, maketh the bravest and most exact pieces of painting to be seeen with horrour, as dressed with ugly shapes, so these wicked tongues stirr'd up by malicious envie, (which has for its companion (as her picture is in Lucian) detraction or calumny) when they have cast their poison upon the light colours of a life or action that is innocent, make it appear with hideous deformity. But I shall not dip my pen any farther in the ink of confutation, to discover the men and their malice, who have rais'd a dust in Maidstone, and the adjacent parts, which has flown into their own eies, as they that spit against the wind defile themselves. I could describe their persons at large (from true informations) that, two of them had been Mechanicks and Tradsemen in the City of London, one of which Mr. T.D. is much spoken of for his profitable employment about Mr. [Page] Sonds, and how he wrought upon him, and so far won his good opinion, that he desired him to lodge with him, this is constantly reported, though it be most false; for Mr. Sonds utterly denied this thing, and said, He troubled me so much in the day with his weak and simple discourse, that I had no reason to desire his company in the night. Yet this is made a great matter to magnifie Mr. T. D. and to vilifie us the true Ministers of Christ, sent by him, which cannot be said of them. There is a great stir too about Mr. I. D. another Mechanick (which was his first degree to the Ministry) who pressed (with another beardlesse youth) at the place of Execution to speak unto Mr. Sonds (who stood then between my self and that reverend Divine Master Higgons) it was forsooth to make him sensible of his sin, of which it was conceived by him and his fraternity, that he had no sence (so rash and uncharitable are they in their censures) But we suspecting truly and justly that his speeches might disturb the poor Gentleman (whose soul was [...], (to speak in Chrysostom's phrase) most quietly composed and fitted, (God be blessed, for its passage to eternity) being assured of this, wee would not give way to this unseasonable intruder, to whom I said thus (it is known with great moderation and mildnesse) that wee could not but thank him for his good intention to the soule of the dying Gentleman but not approve of his indiscretion, which defaces learning, and sowres Religion, both which without discretion are disordered, wild and furious.
Moreover I said, that if he had given a visit to the Gentleman at his Chamber before his death, when he should have met with us to witnesse his piety, then I would have commended his Charity &c. But there are Solifugae, those that hate the light, love to do what they do in private (Christ ever spoke in publick) they love to make disturbance (he is the God of order, and Prince of Peace.) Are these then the messengers, or servants of our Master Jesus? Are these who have disturbed the Church of Christ, and rent his seamlesse Coat by schisms and Heresies) fit persons to quiet a distress'd conscience, I pray God that be not true which I said then to this Master I. D. and his companion, it was that I fear'd himself and that other made that unseasonable motion to conferre with Master Sonds being at the point of death, more to be talk'd of by the people, then out of love to his soul, otherwise he would have been more tender then at that time to disturb it, which is now (I hope) out of the reach of malice, freed from the power of sin and Satan, and in the bosome of Abraham, [Page 36] in that place of rest which is provided for the faithfull and all true Penitents.
But who are such? was Mr. Sonds sir?
2. Quaeries which I shall answer briefly, and so (I trust) satisfie all parties who have loaded us with reproaches, and harsh unchristian Censures for giving the Sacrament to him.
1. As it is an hard task to prescribe a just period to the best mans repentance (to say after he is fallen, he must repent such a day, week, or month, or else never hope to rise) for the holiest soul may take long and dead sleeps in fearfull sins, as is evident in David, who after the murther of Uriah, &c. between whose sin and his sorrow for it, tenne months had well nigh passed; as then in the former case it is an hard matter to prescribe, &c. So it is as difficult a task to describe the parts of repentance, and the true properties of a penitent, who is in a right frame of Spirit to receive the Holy Sacrament: However, what I said upon the suddain (God assisting me) at the place of Execution, about half an hour before Mr. Sonds died; I shall now make of the same a short repetition.
1. That repentance is sound, which is grounded upon the consideration of Gods goodnesse and mercy to a soul, in the Lord Jesus. 2. This consideration begets that heart-compunction, or grief of minde, which is by the Apostle, 2 Cor. 7.10. tearmed Godly sorrow that worketh repentance unto salvation, not be repented of. A grief or heartie sorrow, that we have offended our good God, our heavenly, and most loving Father: Upon which sorrow, there followes in the soul of a true penitent, first, a change in the Mind or Judgment, disproving, or disallowing that evill which we have ungodlily committed, and approving of the contrary good which by us was omitted. Secondly, upon this, there followes a change of the will which repudiates, or declines that evill, and embraces with a delightfull choice the good which formerly was refused, and enclines to it, as its chief joy and content, resolving for the time to come to act or do it. To this change of the will succeeds in true a Convert a change of the heart or affections, hating and detesting that sin wherein we have offended, joyn'd with a love and prosecution of that good duty which we did not, and is to be done. These be the parts and degrees of an Evangelicall repentance, which being seconded with a religious practice, that crownes all, are the [...] by which we discern true Converts.
And having discern'd these in so short a time as was allotted to the deceased Master Freeman Sonds (as you have had a full narrative in the former discourse) we conceiving that God in mercy to his poor soul had given him a true sight of his sinnes, with a sence of his mercy in the Lord Jesus, presum'd we might after his Absolution, minister unto him the blessed Sacrament, which is not (without great danger to those that refuse to give it) to be denied to any, that are not notoriously scandalous and wicked, and shall, having heartily desired it (as a Sacrament of their Union and Communion with Christ in his merits) humbly confesse their sins in the face of the Congregation.
Wil now any man dare call us Dawbers of sin; or say, that wee Blanch it with a gentle connivence, when that wee ground our practice upon such strict principles? The Lord rebuke Satan in the mouths of such revilers.
For a close of all, I shall take leave to give an account of what I heard the last Lords day, September 1. at Saint Peters Pauls Wharf delivered by their Godly and learned Teacher Master M. to that most Christian Congregation, where I my selfe with many did receive to our great Comfort the Holy Communion. His words punctually set down are these (which suit with my judgement, and are the very sense of the soules of the other Divines that did attend Master Sonds in his restraint, they being the summe of that Doctrine which wee preach and professe, and I hope none will say they savour of loseness.)
He that accounts it a slight and easie taske to be humbled for sinne and sue for pardon, hath not yet learnt how dreadfull it is to offend God, and how joyous to please him.
To be humbled for sinne in its guilt, because exposing to wrath and eternall death, this may be meerely from a principle of servile feare; To bee humbled for sin in its filth, as defiling the Conscience, and polluting the soul, this may be meerly from a principle of ingenuous shame; But to be humbled for sinne as offensive to God, loathsome to so sacred a Majesty and Divine a goodnesse, this is the very [...] and full growth of repentance (as to contrition) whose rooting is that of a dutifull love and filiall feare, whereby the humiliation becomes purely evangelicall, and most acceptable unto God through faith in the blood of Jesus.
To the blessing of the same Jesus I commend this work, proceeding from a principle of love to souls, and driving at the main end of all, the honour and glory of God in the establishing of weak converts, and the conversion of poor dejected sinners, and I shall onely supplicate the Divine goodnesse, to turn the hearts of our enemies, that their tongues may, instead of censuring us, be fiilled with with his praises, who gave grace to Mr. Sonds to repent heartily of his misdoings, that by his example, as others may be scared from self dependency and presumption, so sinners not despairing, may turn and be converted to God, the God of pardon, and Salvation.