Right Re-entered, Apology
Right re-entred, AND The Reasons thereof rendred: In a brief Apology of Zachary Crofton, Minister at Buttolphs Aldgate London, for his return to his own Church on Lords Days in the after-noon, there to doe his duty to the people committed to his Charge.
THe Anabaptistical, and prophane Antiministerial spirit in the Parish of Buttolphs Aldgate having risen up against me, and my Ministery with much rage and fury, and pursued me with many Noyses and Clamours to the scandalizing of my Person, and Ministry among the Vulgar, did by importunity, and false surmises prejudice the Lord Protector against me, and obtained an Order, rendring Master Iohn Sympson capable of preaching his Lecture at Aldgate as formerly; by vertue of which with loud Clamours, and high Threats, on Feb. 14. 1656. being the Lords Day, he invaded my Church, at the season of my discharge of duty, and hath ever since to the great affliction of my self, and people, then and there exercised, I abiding it with patience, waiting an opportunity to cast off this yoke, and to re-enter, and enjoy my former liberty; the which I conceive God hath now put into my hands, and I am in conscience constrained to close with it, for these ensuing Reasons.
Reas. 1. That I may duly restore th…se parts of Gods Worship into the publique Assembly (which by his being in my Church are interrupted) viz. The Reading of the Scriptures, which wholly ceaseth; my mornings Catechizing, having referred that Exercise to the after-noon: and the Baptizing of the Infants of beleeving Parents, with the suffrages and supplications of the Church, and to the publique edification of the Assembly, the which having been (by custome and conveniency) confined to that season of the day, though I have endeavoured, yet I cannot bring it into the Mornings Administration: and I doubt not but every Christian wil grant, that although Sobriety wil indulge communion with men of different perswasions, yet true zeal must needs contest for the free, publique, and uninterrupted exercise of all things, of which the Conscience is convinced, they are parts of Gods publique Worship.
Reas. 2. That I may deliver the Souls of my people from the danger of Apostasie, and back-sliding, to which they are obnoxious, whilst some on one, and some on another imagined Ground and Reason, will be subjected to the teachings of him who hath renounced his Ministry, fomented many strange and new Fancies, been openly Charged with, convicted of, and judged for errour, and which (for ought that I know) he never yet retracted; nay, and notwithstanding his pleaded and pretended Retrogradation, if the ears of many of his Hearers did not mistake, he in my very Pulpit, hath spoken to the contempt and vilifying of some of Gods Ordinances in special of Catechizing (that ancient and approved Ordinance of God) if I be not misinformed by many; he said to the people, to learn a Catechisme is not to worship God, you may as well take your Children to the Market, or Fair, and buy them Baubles, and Rattles, as Catechismes; the Conclave at Rome cannot but commend the contempt of this, by them condemned Barre to Popery; let any judge, whether it bee consistent with ministerial zeal, to suffer such contemptible expressions of an Ordinance exercised, and by the Lord appointed to the instruction of a rude and ignorant people? or in silence suffer his people to be subjected to suspected infectious air, especially such as hath been so found on experience, and hath never been duly pronounced pure and sound; Doe not all know,Scinditur incertum studia contraria vulgus. that different sounds in the same assembly must needs distract the weak; I heartily pray, that some poor souls doe not eternally rue his rushing in upon us, to the unhinging of their spirits who began to be setled; it is no little sadning to my spirit, to think how the work of God is among us obstructed (who were in a vigorous and hopeful way of returne, to settled order under Gods Ordinances) by his intrusion. Is it a just and sufficient Reason to exclude Mr. Johnson (elected by the people according to a long custome and prescription, and consented to by the incumbent) out of Stepney, that he or his friends (sometime preaching for him) seeme to preach against Mr. Greenhils way of Church order; and will it not hold against Mr. Sympson for Mr. Crofton? doth not the Liberty of Conscience provide for Mr. Croftons way of Doctrine, Worship, and Discipline, in his owne Church, as well as Mr. Sympsons in his meeting-place? Let him then in his owne place publish his Doctrines, and teach his followers.
Reas. 3. That I may defend my owne interest and just priviledge, and disowne his pretended claime and propriety; I am proper and legal Incumbent, by presentation, approbation, and admission of the Commissioners to that end appointed, and the acceptance of the people in general, and that to all intents and purposes whatsoever, to an Incumbent belonging, among which, the liberty and free use of the Church, to the administration of Gods Ordinances is not the least, and that to the exclusion of any, whosoever intruding without my consent to Lecture in the same.
This the constitution and custome of the Nation, and common enjoyment of all other legal Incumbents conferres upon me, and confirmes unto me; some Congregational men that have sometimes declaimed against Vicaridges, and the like term…, can now claime the power of commanding the Church in this very case, by this very title of being Vicar, incumbent; this therefore being my priviledge, I must needs contract on my self the guilt of wilful loss, and become a sad president to my Brethren for the future, if I should not to the uttermost contest in defence of the same, especially when opposed by meere force, and invaded by fury, without any ground of right, or colour of Law; and yet endeavours are used, to blinde the people with false pretences of right and interest; as did Master Sympson (on the day of his violent entry into my Church) who in the Pulpit disclaimed all entrance by Principles of Power, and disowned the vertue of any Paper order, signed with a mans hand, though his friends never pleaded any thing to me but Power, and courted my consent with no other Rhetorick but foule words, and furious threats (to the terrour of my friends, and very great scandal of the Lord Protectors Government) and himself answered my declared right (when I demanded the reason of his invasion of my Church) with no other answer, save a Paper order signed by a mans hand, no way in my opinion giving authority to such an action, but wickedly used to such an end; whilst then he waves power, I have no reason to subject to it, but plead with him the right pretended, and in what will he bottome his Pretended right? The people that heard him make his claime, doe averre, in very falsities, an election by the Vestry-men of the Parish many years after they ceased, and there were no such in being; but I returne him to plead the truth of his pretences with the people, I have only to try the force of them; Election is all pretended, and that to an Arbitrary Lecture, no Pastoral charge; and what doth this Election conferre without the consent of the incumbent; nay, and this made voyd by a long discontinuance, and an Order from the Committee for plundered Ministers to inhibite it; if he thinks this conferres on him any right, let him plead it at Law, I will make my defence in judgement; till then, let none of his Friends think much, that real right re-enters on what is but a meer pretence.
But it is objected, Why did you recede from your right at first, had it not been better to have continued in your Possession?
To this I answer, Yes, it had; but however, Recession is no Resignation, if by force and fury I have given back, I have not therefore given up my right, but may when I will come on again, and re-enter upon it.
2. I repent that act of Recession, and blame my self for it, though I did it more to satisfie the desires of my affrighted people, than any reason I conceived in my self; his Friends pretending an Order from his Highness, and the Councel, made a dreadful noyse, threatned my utter ejection, undoing to my Family, and the penalty of malignancy to my Friends, if there were any resistance; they stopt all Petitionary passage to the Protector, or Councel, and threatned the most sage men of the Parish, that if an hundred of them, though such as the Deputy (a man of Gravity, Piety, and Civil quality) appeared in the Case, to defend my Right, and their owne Liberties, they would trip up their heels; all which, though I ever judged them insolencies beyond Commission, and greatly scandalous to the Lord Protectors Government, and such as his wisdome could never owne; yet they being enforced, by a thundring Captaine (of noted impudence) so affected the vulgar people, that many of them intreated, and importunately enforced my recession, fearing that in that juncture of time the Government seeming Arbitrary, and the Protector by false surmises prejudiced against me; I might have been suppressed by Power, and meer force might have prevented my Plea of Right; but now that the Lord Protector hath granted protection to all Ministers agreeing in the Publique profession in matters of Faith, and that in the way of their Churches, and made voyd all Lawes, Statutes, Ordinances, and Clauses to the contrary; and hath consented, and sworne, to Governe according to Law, and not otherwise; I thought it to be an opportunity put into my hand by the Lord, to dispel all fear, and dis-regard the fears of my Friends, to return and re-enjoy my Right and just Liberty, fearing that all following effects, to the souls of my people, might fasten on my conscience, with this aggravation, you were set at liberty, why did you not take your opportunity and enjoy it? Why should the Lord Protector bear the Odium of interposing his Power to your just Priviledge, who hath restrained and recalled it.
4 To declare to the world my conscience of mine own innocency, as to all those crimes, which have been most falsely suggested to the Lord Protector, to his prejudice against mee, and loudly clamored of mee, all over the Nation, which were the recrimination, with which my demanded Right was once answered; and were imagined and …mented in a way extraordinary and extrajudicial, by flat and common lyars, and by most positive and palpable perjury, fastened on mee, meerly to defend this invasion of my Church, and may win credence with the vulgar, who are ready to conclude, fear forceth him to sit still under the injury whilst hee is obnoxious to criminal charges, unto the which apprehension I can more easily judge, men are inclined, when I consider, how ready they are to argue credence to a charge fastened by palpable positive perjury; and so proved, meerly because the perjured are not brought to the Pillory, whilst they never consider the matter charged, is a meer foolery, and the false witness defended from the hand of justice, by the extraordinary extrajudicial process, which gave elbowroom (as my greatest enemies were told they would to carry their design) to swear themselves to the lowest place in hell, and the Law therefore cannot pass upon them.
I having therefore long called for judgement, and offered the most furious of my adversaries, to trust my credit on the verdict of a Jury, either amicably chosen, or judicially returned, thought it to bee my duty to re-assume mine interest; and to tell mine enemies, I am so zealous for a pious Ministry, that let me but have just judges, judicial process, and faithful witnesses, if I bee found guilty of a scandalous conversation, let mee bee cast out as unsavoury salt; for though I cannot bear recrimination, as the answer of my Right, yet I desire not to retain forfeited priviledges, the forfeiture being regularly demanded.
But here some may bee ready to object, what eminent and extraordinary providence hath appeared, to evidence your innocency, as the scandals charged on you? have you my special reason for this your confidence?
To this I answer, what eminent or extraordinary providence do men in this case expect; is it the conviction and confession of the false witness? what hope to enjoy it when wee consider them to bee wonted to lying and wickedness, thereby obdurated unto obstinacy, and open impudence; nay and defended in their impiety by security from punishment, their gross impiety lying without the lash of the Law, and not punishable by the Magistrate, and their persons concealed among malicious and inveterate confederates against my name and Ministry, so that no counsel can bee given unto conviction, nay and incouraged to obstinacy, by (so too much to be suspected) maintenance, as to their outward condition, that before knew not how to subsist in the world, and now have no more visible means of subsistence (this excepted) than they had before: So that their conviction is not impossible, and is that I cannot but pray for; but yet I see little probability, or ground of hope; God can, and in this case must work a miracle if ever it be.
Do men expect some immediate stroak of vengeance in order to my vindication? if so, I am not insensible God can, and somtimes hath so pleaded the cause of his reproached servants: I have read the story of Narcissus Bishop of Jerusalem, and others, and observed how God did in this world punish the wicked accusers: But I know no warrant I have to expect, or ground to beleeve such immediate appearances of Gods Justice, and charity checks the very desires of it, further than it may tend to the conviction and conversion of the guilty: But whilst God hath given ordinary and common means of vindication, what reason have I, or any other to expect extraordinary? Doth not this expectation tempt the Lord, and charge folly on the expectants? in all judicial scrutiny, is not the proved falsehood of the witness the evidence of innocency in the accused? How many slanders have been silenced on no other ground but the falsehood and disagreement of the witnesses? was not the inconsistency of the witnes, mistaking in one onelyonly punctilio (the name of the tree) in the story of Susanne, by all men of justice and reason, the acquittance of her from guilt; And hath not the Holy Ghost prescribed the same course in recording that character of a false witness, Prov. 14.5. A false witness will utter lies: And is it not the justification of our Lord and Master, when accused by false witnesses, that their witness agreed not together? Mark 14.56.
And doth not nature make incredible such as are open and often liars? shall any then see, or hear a charge ridiculously circumstantiated, laid against mee on a principle of malice (the forge of falsehood) visible to very enemies, in a way extrajudicial, declining and avoyding judicial scrutiny, either amicable, or authoritative, to the shelter of slanderous suggestions, before seeming judges, that have pre-judged, and are willing to pleasure adversaries with all advantages, by witnesses that are known liars, openly proclaiming themselves to bee such, disagreeing in themselves, and one with another, not onelyonly contradicted by others, to whom themselves make appeal, but also one by another, and also by their very selves opposing oath to oath, and declarations unto others to their oaths, and that in the substantial part of the charge, and swearing themselves to bee forsworn, as to that which is the matter of crime, and yet continue to censure mee as guilty, or suspend the sentence of mine innocency, untill God satisfie them by miraculous, and extraordinary means, let mee advise them seriously to consider, whether their want of charity hath not deprived them of reason, and their willingness to reproach mee, or my Ministry, doth not make them unjust in their expectations of vindication? For my part, I cannot but humbly adore that providence, which hath pleaded my cause so far, as to manifest the palpable perjury of confederates against mee unto their confusion, and the enforcing of their quibling fancies to interpretations beyond the sense of oaths, declared by them that sware them, and a catching at failed circumstances, as so many straws, to save themselves from the pit of perpetual reproach: And my own conscience witness, and sense of approaching judgement of Jesus Christ shall keep up my confidence under all mens censures, though men should oppress mee, and God refer my vindication to that day.
5 To divert him from eating the bread out of mine, and my childrens mouths. This, I bless God, as a Minister, is to mee the least reason, or inducement that can bee: I doubt not but many in this Parish know my contempt of their contributions, when they lie in the way of duty; yet as a man, and Master of a Family (that must not bee worse than an Infidel) it is of some moment, whilst I have a family consisting of a child-bearing wife, seven small children, and two servants, and no means of subsistence but by my Ministry; I am in point of prudence and conscience bound to preserve the means of maintenance, providence hath cut out for mee; my means in this Parish is not certaine eighteen pound per annum, all the rest is arbitrary, and depends by a custome on benevolence quarterly collected: Now though at Mr. Sympsons intrusion, the cry was, Hee will preach gratis, hee is a landed man, and hath maintenance from his separated Church, and would receive nothing from the Parish, yet his friends (on very purpose to supplant the livelihood of my self and family) go from house to house to gather the contributions of the people, threatning them into contribution if backward, and that just at the season my friends were gathering for mee, and the more easily to deceive the people, engage some weak men that were known to collect for mee, to do it for him, by reason of which some have already deducted from their usual rate of contribution, rendring that reason, That they must contribute to him also, in which course the design can bee no other (seeing they cannot threaten or scandalize mee out) save by a double contribution, on a people poor, under many many pressures, liable to pay an Impropriator, and unable to pay two Ministers, to lay siege to my great Family, and starve out my Ministry.
If therefore this my Re-entrance seem strange, or precipitate to any, I am content that they conclude it is the raising of a siege, and Hunger will break through a stone wall.
Lastly, To deliver my self and people from trouble and charge: I must by the duty of my place, and method of my Ministry preach twice on the Lords day to my people, Doctrinals in the morning, and practicals in the afternoon; Although by Gods providence (which I thankfully adore) I enjoy a place something convenient, by the choice of the people, and consent of the Incumbent, and to a considerable augmentation to my outward means, without the least act of intrusion, yet the walk in a wet day hath its trouble, and will in Winter bee more wearisome to my self and people, and in it wee are but tenants at will, and are for seats and season at the courtesie of our friends (whose kindness wee have cause and are ready thankfully to acknowledge) but are not bound to use, whilst of right wee have a place at our own command.
Moreover such is the rudeness of such as frequent his Ministry, that the very day hee entred my Church, they brake in peeces the Communion-table, and shortly after, they tore the Pulpit almost down, they have broken down many of the seats, and grosly abused the place; so that if the sticklers in this intrusion do not for shame, make up the charge, the Church-wardens account will manifest the damage redounding to the Parish, who can ill bear it.
Having thus presented you with those Reasons, which have inforced my conscience to a Re-entry on my own Right: Before I conclude this my Apology, I cannot but take notice of an Objection or two, which some do seem to urge, and with them make a great noise among the Vulgar.
1 It is objected Mr. Sympson was desired, and petitioned for to come to this Lecture at Aldgate, and thereby it doth appear some of the people do desire to injoy his Ministry, and those are men of quality and piety.
1 To this I answer, it hath not to mee appeared, for none have desired my consent to his Lecturing among us, neither is there any petition subscribed to bee sound, and non esse, and non apparere idem est, I am not bound to beleeve there is any such Petition, or desire, till it bee produced.
2 Common fame hath indeed given out of some, that they have so desired him, and those which appear his greatest Sticklers and Friends, are most of them desperately prophane, and many of them at a deadly enmity to his Person, cursing him in their hearts, whilst to advance opposition they bless him with their lips; I once offered (a man in no mean place) to compare for number, and quality, those which are against him, with those that are for him, and undertook to charge (if I had liberty) some of the greatest of them with grossest crimes; I am unwilling unless provoked, to discover their nakedness, which I could doe, but I commit them to the censure of all sober men about us, who doe know them to be fast friends to the prophane, best pleaders at a Taverne Barre, and Ale-house Bench; serious Payers of their shot in Vestry counsels, loud Lyars to and concerning the poor, and clamorous Electors of their Minister, to the Office of collecting for the poor, and such as know it, hath been said of them they will swear themselves to the lowest place in Hell, but they will carry their design; in a word, they have caused all London to observe them to be a people of rudeness, and great incivillity, and the Parish to know them to be their perpetual disturbers, acting more from pride and ambition than on any serious Principle, or purpose of doing good, & making their head-strong will the reason of their actions, opposition to my Ministry being the only Principle of their desire of Mr. Sympson, who neither can, nor doth performe the work himself, but sets up such as send his owne followers in troops out of the Church, when they appear in the Pulpit, and I think I may say not many, if any of them are members of his separated Society, or calling him Pastor.
3 Must every Some enjoy their Lecturer they doe desire, if so, then Stepney must enjoy Mr. Johnson, who was chosen by the greatest some, and with the consent of the Incumbent, and is contended for on a Principle of long prescription, and those none of the basest for either degree or quality; if so, then every hour in the Lords day must have a different Lecturer, and Assembly, for in my Parish are some Arminians, Antinomians, Anabaptists, Seekers, Quakers, Ranters, Jews, what not; there wil bee little roome for the exercise of my Ministry, for a quatenus ad omne valet consequentia, are not all discontented Parties in publick Society confined by the consent of the Majority, especially where the best in every sence concurre? and is not the incumbents consent essential to Lecturing liberty? if not, why doe many Wills establishing standing Lectures, provide an allowance for the Incumbent, in consideration of his consent?
Obj. 2. But Mr Sympson came in by order from the Lord Protector, and Councel, and in this act you will oppose his Order, and Power who put him in?
To this I answer; Though an Order was used to this end, and the comments of insolency terrified my people, to provoke my recession from Right, yet I could never understand the Order to authorize this action; the Order was much concealed from me, and my Friends, I might but twice read it, and scarcely that, and could not have a Copy of it; but the sence of it (as I conceive) was only to make Mr. Sympson capable of Lecturing at Aldgate as formerly, always implying the choyse of the people, and consent of the present Incumbent; without which the Councel could not in right, and I beleeve would not order his Preaching; now from a capacity with this implyed condition, to conclude an authority to invade right, with furious threats, was an abuse of the Lord Protectors Power and Government, which I am confident he will not own; and therefore in defending my owne interest, I oppose not his Power or Order; which put Mr. Sympson only into a capacity of Lecturing.
2 If the Order did conferre any positive power of entring my Church, and there Lecturing without my consent; yet I oppose not the Lord Protectors power, in reassuming my right, for that his Highness hath repealed it, and made it voyd, having consented to governe according to Law, and not otherwise; and actually repealed all Statutes, Ordinances, and Clauses that are any way against the just priviledges of Ministers, that agree in the publick profession of Faith; now, it is according to Law my just priviledge, that I preach Statis horis, in my owne Church, and at other hours I condescended, I hope I shall not bee blamed for shaking off the Chaines himself hath loosed.
Obj. 3. But hereby you proclaime your self a man very rigid, that will hold no communion with any, that differ in opinion from your self?
I answer;
1 There are differences in opinion, that ought to divide communion, 2 Joh. 10.11.
2 Is no communion to be had but by recession from right? Cannot I hold communion with a man unless contrary to my will and just priviledges, he command my Church? Is invasion an expression of Sanctity, and engagement to Communion? Is the defence of my Church against the intrusion of a known violent Anabaptist, an expression of Rigor? And is it not such in a Congregational Brother against a very moderate Presbyter?
3 Can I hold communion with none because not with him? Aldgate Parish knows that I can give liberty to men of different opinions from my self, being sober setled Ministers, and differing in Circumstances only; I have publickly profest so much of moderation, as to indulge Liberty to, and keep amity with men, maintaining Foundations of Faith, entity and unity of the Church, and differ only in the case of Discipline; but must retaine so much of zeal as to keep a distance from men that subvert foundations, and supplant the Churches of Christ.
These Reasons which have sensibly pressed my spirit, and perswaded my conscience (much contrary to the Dictates of self-interest, and counsel of timerous friends) to an indispensible duty; I present to the consideration of all, that if my act in entring on my owne interest seeme sudden, it may not seeme inconsiderate; for I cannot but think the due restitution of Gods Ordinances, deliverance of Souls from the danger of back-sliding, defence of my right and just priviledge, diversion of another from eating my Childrens bread, and the deliverance of my self and people from trouble and charge; being well weighed in an unprejudiced minde, will easily engage all to justifie my discharge of duty, to exert what power … in their hands according to Law, and just liberty, to defend, not discourage me; and convince serious Christians, that if any sufferings ensue on this Act by reason of it (which I confess I cannot fore-see, not daring to think but that there is more Justice than to suffer just re-entry to be oppressed) that I have therein ground of comfort; I profess it provoked me, with confidence to commit my self to God (whose the Conflict is in which I am engaged) in the doing this duty, waiting on him with a resolution to bid welcome the issue, be it what it will; well knowing the Lot is cast into the lap, but the issues thereof is from the Lord.
FINIS.
End of the text · Zachary Crofton, Right Re-entered (1657)