WHo was the Author of this famous Epistle to the Hebrews, whether St. Paul, as Cornelius à Lapide and his Disci­ple St. Jerome would have it, or whether it was writ­ten by some other converted Jew, which was the opinion of Alexander ab Alexandro and some other Lutheran Divines that opposed the proceedings of the Council of Constance in the sixth Century, it is not material here to determine. For my part I must own that St. Paul seems to have the fairest title to it, but tho I have Sworn to a thousand bold things in my time, yet I would not swear, Beloved, that this Epistle was written by the aforesaid Apostle. But leaving this Controversie where we found it, let us now pro­ceed to our Text. Faith is the Evidence of things not seen.

From which words I draw these four Propositions,

• First, That Faith is an Evidence.
• Secondly, If Faith is an Evidence, that an Evidence consequently ought to be beleived.
• Thirdly, That there are many things talked off in the world, that were never seen.
• Fourthly and Lastly, That an Evidence and through him any Nation, may, nay ought to believe in things not seen.

First, I say then that Faith is an Evidence. The sacred Writer of this Epistle positively asserts it, how then dares any man that professes himself a Christian, revile, censure, and speak contume­lious things of any Evidence. I don't speak this because it was my own Case to be one of this number, but because the truth requires [Page 2]it, and the truth ought never to be stifled. An Evidence ought to be respected, and his words should in all civilized Nations be re­ceived for Oracles, for if Faith is an Evidence why then may not we be saved by an Evidence as well as by Faith? I believe, my Belov­ed you remember the time when I was the top Evidence in the horrid Popish Plot, but if you don't, I do. When ever I came to Westminster-Hall, or to the Old Baily, or to any well-affected Coffee­house in the City, the people ran in shoals to view my person, and made a lane for me as I passed along. One cry'd make room for the King's Evidence there. How, says his Neighbour, is the Gen­tleman there with his mouth in the middle of his face, he that sav'd our Wives and Daughters from being ravished by the Man of Sin. Thus was I respected, and admired by all. Truly I may say it without vanity, that little England, never since it was little Eng­land had so much Faith, as when the Lord made me his unwor­thy instrument to broach the Popish Plot at both ends. The Na­tion believ'd my Salamanca degree, and the White-horse Consult, they believed my Forty thousand Pilgrims with black Bills, and Father Ireland's forty thousand Masses. In short they in effect believed, when I said the words, that Chalk was Cheese, and that Cheese was Chalk. These were blessed times, now my Beloved, for an Evidence to live in. And accordingly then it prosper'd with the Nation for their ex­traordinary Faith. We hanged up scores of Idolatrous Priests, and sent their Bishops to Grass; we seized their Collars of Brawn for concealed Jesuits, and their Silver Tankards, and Gold Watches for Popish relicks. In short we made the Whore of Babylon take down her sign, so that the Protestant Religion flourished exceeding­ly. But when the Nation began once to be possest with the Spirit of Infidelity, and my Evidence was not received as formerly, ob­serve then my Beloved how the Lord powr'd the vial of his indig­nation upon these sinful people. Popery came upon us like an ar­med man, and Superstition over-ran our Pastures like a Flood. Mag­dalen-College was disparked and laid out to the Common; the Boys of St. Omers bearded us in Westminster-Hall, we had four Popish Biships like the four winds blowing from the four corners of the Map. [Page 3]The Monks walked publickly in their Habits; and Carted Bawds had the impudence to set up for Converts. This in short was the condition of our Affairs, when my Evidence was rejected, and my Testimony turn'd out of doors. Thus I have made it plain that Faith is an Evidence.

I come now to the Second point, If faith then is an Evidence, it follows consequently that an Evidence ought to be believed. The Talmud observes that the Prophets in the old Testament were called Evidences and it was a proper title, for they confirmed their messages with an Oath. As my Soul liveth saith Nathan to David in Samuel, to in­stance in no more. Is it not plain and manifest therefore, that an Evidence is to be believed? Moreover, as it is said, that no man is a Prophet is his own Country, may it not (such is the incredulity of this Apostate age) be applied to the Evidences, viz. that no man is an Evidence in his own Country. As I told you before, Bre­thren, my Evidence was received at first, and how? why Unver­sally, by King, Lords and Commons. I had my Guard of Beef­eaters to protect me from being insulted or assassinated, my ten pound per Week duly paid without deductions, Venison Pasties and Westphalia-Hams flew to my Table without sending for, I was as much stared at, at the Amsterdam-Coffee-house and at Dick's, as a Fo­reign Ambassador, when he makes his entry through Fleetstreet. But when an Unbelieving Generation of Scoffers strated up, of whom the Observ [...]tor was the Ring-leader, and began to examine my Narrative with the Carnal Eye of Reason; when they were so malicious and ill natured as to lay aside their Faith, and to enquire after the cre­dibility of the things by me deposed; when they impudently asser­ted that my Plot would not hold water, and that there were several irreconcileable contradictions in my Book never to be solved, then these Sons of Amaleck neglected me their Deliverer and Saviour, who like Samson slew their Enemies with the Jawbone of an Ass. It fell out unluckily for me, I must own that I swore Circumcision, a thing that may easily be discovered, upon the Minister of Duke's place. My forty thousand Spanish Pilgrims were improbable Devils with a witness, for who the plague could bring so many of 'em to­gether? however, though they looked so foolish and ridiculous, [Page 4]who could disprove them? whereas to swear circumcision against a man, unless the case had been certainly so, was the greatest folly in the Universe, and if ever I repent, I shall put it among my Re­tractations. Every Midwife or Matron, nay, in this knowing age a raw Girl of Thirteen can tell whether such an allegation be true, but I may thank the Devil, or if the Devil and a certain Noble person may be put together without a Scandalum Magnatum, I may thank a certain Lord too for bringing me into this misfortune, who makes good the Proverb, that all mischief comes out of the North. Thus as I said before, the Devil or a certain Lord ow'd me a Spite, and as in Adam of Paradise all fell, so I particularly fell in Adam of Duke's Place, but if I could have seen two yards before me, I had never meddled with that one eye'd Philistian, for he prov'd the first step to my ruine. Therefore I wou'd advise you, my beloved, when you are resolved to give a man a civil lift out of this transitory World, that you wou'd have more discretion than to swear Circumcision, or any such palpable matter against him, because a Jury may soon know whether your Testimony be true; but let your Evidence relate to things not Seen, as Treasonable words, and Treasonable Discourses, and if you stand Buff to such a Charge, 'twill be impossible to convict you of falsity. It was the saying of a great Politician, that as eve­ry man was not fit to Swear, so every thing was not fit to be sworn: For an Evidence, if he hopes to thrive upon his Trade, ought to have several qualifications. Imprimis, he ought to have a Corinthi­an fore-head, for since he must expect to meet abundance of Enemies in the world, 'tis requisite he should be armed accordingly to fence against them. 'Tis a common saying that Diamonds cut Diamonds, why then should not Brass be repelled by Brass? Secondly, he ought to have a never-failing memory, for Beloved, 'tis the Devil upon two sticks for an Evidence to be caught in two different sto­ries; but in case of a defect here, Thirdly, he ought to have a never-failing invention to bring him off of the hooks again, when his me­mory leaves him the lurch. This was once my own case, Brethren. I was asked at the Council whether I knew Coleman or no. To which I replied in the affirmative. Soon after a Gentleman was brought into the room, and they asked me whether I had ever [Page 5]seen him before. No said I, he's an absolute stranger to me. Why says one of the Counsellors, this is Mr. Coleman. 'Tis even so re­plied I, but that confounded Candle there glared so in my face that it made me mistake; and besides, the Gentleman has a White Wigg on now, whereas he wore a Black one when I was with him, and that occasioned me to falter a little. Fourthly, an Evidence ought to be Master of an insuperable obstinacy, otherwise I wou'd not give a brass Farthing for him. My Brother Bedloe, who now is in the bosom of the two Elders, that swore against Susannah, was a Heroe in this particular. He confirmed upon his Death-bed all that he had sworn to, and pawned his Salvation upon the truth of it. In short, he died as hard as a brick-bat, whereas that puny Milk­sop Prance, swore back-stroke and fore-stroke about the Antipendi­ums and Silver-scrues, about the Murder of Sir Edmunbury Godfry, &c. and owned himself by his own voluntary Confession to be a damn'd relenting Villain, and was rewarded accordingly; that is to say, he was rejected by the Party whom he swore against, as likewise by those he was converted to. In short, my Beloved, if a man cannot attain to these four qualifications, he had as good cry Matches and Brooms about the street, or set up for a Chimny-sweaper, as well as pretend to be an Evidence. So much by way of digression. To return now to the business in hand, I come next to prove.

Thirdly, That there are many things talked of in the world, that were never seen. Upon this Head, were I minded to launch out into my Metaphisics, which I learned at Salamanca, I shou'd carry the Con­troversie so far out your reach, that you wou'd soon loose it, but to condescend to your weak capacities, you may be pleased to observe that all things may be divided into the following Branches. First, somethings may be heard that cannot be Seen, as an Eccho. We hear the reflexion of the sound, but don't see it. We hear likewise of honest Courtiers, and honest Church-men, but they were never seen on this side of the Globe. I am sure the man that wou'd swear he ever saw any such Monster, will swear to more than I dare, tho I perhaps I have sworn more than any man in Europe. Secondly, some things may be seen, that cannot be heard, as dumb a Woman, but Beloved, I must tell you, by the by, that a dumb Woman is next too [Page 6]a Miracle. I cou'd never meet with a Woman yet in all my Travels but had more tongue than I thought came to her share. Thirdly, some things may be both seen and heard, as a Scolding Wife. Heaven grant that we have not too many of that sort in this righteous Congregati­on. Lastly, somethings are neither to be seen nor heard, as for instance, the Music of the Spheres, and to go no farther, my forty thousand Spanish Pilgrims with their black Bills. Having as I take it suffi­ciently cleared this point, I now proceed to make out my last Propo­sition, which was,

Fourthly, That an Evidence, and through him any Nation may, nay, ought to believe in things not Seen. There are some persons in the world so extremely difficult and hard to please, that they will believe nothing, but what falls under the cognizance of their senses. A true Cheapside-Husband will never believe that his Wife has cor­nuted his Fore-head, unless he finds her and the Gallant in bed to­gether. My Father Smuel O—es the Weaver, (and what mortal man is exempt from humane frailties) was of this Kidney, as it appears by a story of him in Edward's Gangrena, and was for seeing, and not believing. He was Spiritual director to some Godly Wo­men, and carried them to the River near Chelmsford, to see them wash off original Sin, and be Baptised. One of the Company, who was more shamefac'd than the rest of the Sisterhood, after she had undressed her self to go and wash, laid both her hands upon her Nu­dities to cover them, one hand it seems not being large enough to do it: But my Father Sam, who was resolved to see all or nothing, as you will find in the aforesaid Book, made her take off her unrigh­teous hands, and when that was done, he went on with the Cere­mony. This, I say, is the Case of most men; they will trust their Faith no farther than they can see it: but I wou'd fain know whether an Evidence is beholding to a Nation, if they will believe no more of his Narative, than what they have seen with their Eyes. A true Evidence will trump up several things that were never seen, and it may be, that were never heard of, and if they have a mind to be saved by him, they must depend upon his veracity, and ask no more questions. But, Alas! this is a very ungrateful World we have to deal with, so that if it were not for the private satisfaction [Page 7]which every good Evidence feels within his own breast for doing a National Service, he would much sooner take up with the scur­vy employment of a Hog-driver. For, is it not a sad thing, dearly Beloved, that where a man generously offers to hang half for a King­dom, and consequently to ease it of a World of troubleso me fel­lows, that are a burden to it, he shou'd be brow beaten by a sawcy Judge, or cross-examined by any of your impertinent Counsellors that will have an Oar in every man's Boat, and at last, for twelve illiterate Raskals, call'd the Jury, to bring in the Bill Ignoramus for­sooth, after a man has been at the expence of contriving and tack­ing together a plausible story, and perhaps swore till he is black in the Face? I wou'd have hanged Sir George Wakeman, and the Popish Lords, and Parson Eliot, and a thousand more that I cannot think of at present: But the Government I thank them, were such fools as to obstruct my designs. For my part, I did all that lay in the po­wer of an Evidence to do, but some person that shall be nameless, wou'd not let me go through stitch with my work, and therefore if Popery is not ruined, root and branch, they have none to blame but themselves. They would not reverse my Sentence when it might have been for the common advantage, and when my Friends soli­cited it: So now I don't care a groat if it continues on till to the end of the Chapter, for tho' perhaps I may not meet with my due reward in this World, yet those that throughly know me, say, I shall cer­tainly find it in the next.

Having, I presume, cleared these four points to your satisfacti­on, give me leave to say a word to some Objections that may be rai­sed, either against the Truth of my Evidencing, or the freedom of my Language, in calling a Spade a Spade: Or, Lastly, against my leaving the Church of England, whereof I have professed my self to be a Member several years, to return to the Religion of my Fore­fathers, and joyn my self with the Brethren of the Anabaptist per­swasion.

Object. the First. If, Doctor, your Evidence was true? say these Gentlemen, how came it about then, that among so many Priests and Papists of all sorts that you hanged, not one of them should own the Crime for which he was brought to the Gallows? but make a per­pendicular [Page 8]leap to Hell with a lie in his mouth: whereas, say they, in George P—r's Plot, all of them had the Grace to confess the fact for which they died.

To this I answer. First, It is plain from Suarez, Escobar, and the whole Herd of their Casuists, that a Roman Catholick may equivocate and perjure himself for the good of the Church. This I take to be so notorious a truth that I defie any Raskal of a Jesuit to deny it. But People will reply, If this is the standing Doctrine of that Communion, how came Charnock and Rookwood to be with­out it? or why should they squeak any more than their Predeces­sors. Therefore I affirm, Secondly, That the seasons have been so confused an ddisturbed, and jumbled ever since the late Earth-quake, that as that great Philosopher Mr. Flamsted believes, perhaps the Axis of the Earth is not where it formerly stood. So then, if so solid a body as the Earth has been removed from its center, what wonder is it if the Church, which is composed of weak, wavering, uncertain men, has likewise varied a little from its principles. I could have wished indeed, that all, or at least some of my Raskals had done the same as Captain P—r's Rogues have done, for it might have served to corroborate my Evidence: however, its my com­fort that the Nation believed me without it, and as we find it in the Text, Faith is the Evidence of things not seen.

Object. the Second. But, Doctor, if you are a sincere Christian, say they, why then don't you take more care to clap a Padlock up­on that unruly member your Tongue? Why do you call Rogues and Raskals so plentifully, since the Gospel tells us, that the man that u­ses this Pagan Language, even to his Enemies, will be troubled for't hereafter?

The answer to this is easie and plain. We must so interpret Scrip­ture, as not to make one part of it clash with another. Now we are positively commanded in several places to speak the truth of all persons, so that if a great man at Court, or a Prelate in the Church happen to be Raskals, pray whose fault is it to give them their true titles? My Father Samuel was an honest Weaver, and his Son Titus here will be Crucified over and over before he will turn the De­vil's Upholsterer, and sow Cushions to the Elbows of iniquity, tho' [Page 9]it wears a Star and Garter. Besides, when this Precept of not cal­ling our Brother Fool, and so forth, was given, the Church was but in it's Cradle or Infancy, and if it had any Rogues, they were but little diminitive ones, whereas the Church is now grown to Wo­man's Estate, and consequently many of its Children have arriv'd to their full Stature in Raskality, and this I take to be the Case.

The third, and, as they imagine, the most terrible Objection is still behind. For, Doctor, say these Gentlemen, pray do us the fa­vour to tell us what Church you belong to, that we may know where to find you. First you were a plain Primitive Protestant of the Ana­baptist Cut. Then you faced about to the Religion then in fashion, went to the University, and took Orders in the Church of England. After that, you made a Trip to St. Omers and Salamanca, swallow­ed the Eucharist as glibly as your Father did the Scotch Covenant, and were a most zealous Papist. This wou'd not satisfie your turn, but in a few years, you veer'd about to the old Point, and hang­ed all the Priests and Jesuits that came in your way. Then you showed a strange warbling in your Guts to be a Presbyterian. Now at last you herd among the Anabaptists on Sundays, but all the week wear the ungodly Livery of the Establish'd Church: So that, say they, you are a perfect riddle and mystery to us, and the Devil only can tell where to have you.

To this heavy charge I reply, that ever since I knew my right hand from my left, I carefully observed the Golden Rule of being ill to all men, that I might gain some—mony. As for my going to St. Omers, and pretending to be a Proselyte to their Church, 'twas a meer trick of Youth, and no more, I only did it with a design to fa­thom their dark Intregues, and if possible to break the neck of them, which I think I perfectly perform'd, for I truss'd up their Priests by dozens. In consideration of these Services, the Nation gave me a title not inferiour to that of the greatest Heroes, and call [...]d me their Savi­our, and Deliverer. If Papists will equivocate with us Protestants, why should not we Protestants turn their equivocating Canon upon them, and maul them with their own Arms. Judith out off Holo­fernes's Head, but how? not with her own Sword I trow, because she was a Woman, and wore none, but with Holofernes's own tilter, [Page 10]and yet we find her commended for it. But then say they, if it had been your luck to have trooped off when you lived in an Idolatrous Communion, what had become of you then? Why! perhaps I had been damned, but what of all that? If I had a mind to hazard the go­ing to the Devil, in order to save the Nation, I humbly conceive they ought to thank and not reproach me for it. I am sure a great Minister has since done the same, and made me the compliment to follow my Copy. To conclude, I have at last thought fit my Belo­ved, to settle among you, in obedience to the Apostles command, Try all things, and hold fast that which is good: for really I find the men of your perswasion are good, and the women are good, and likewise your refreshments and Collations are good, yea exceeding good. In the next place my Father was one of you, and like an obedient Son, I am returned to his way of worship, and this nature teaches the very Insects. Observe a Summer fly in May, and after he has flown and buzzed about for some time, you will find him at last by downright instinct, as it were settle in the original Cowturd, where he was hatched. And be not scandalized I be­seech you, that on the week-days I wear the rag of the Church. The malicious world tells a thousand lies of me, but I value them not. Thus they formerly charged me with the sin of Rigbeism (as they now call it) and to stop their mouths, I was forced to marry, and yet these censorious persons are not satisfied with my doing so, but still give out that I am for the old Sport, because forsooth, I have struck never a Child since out of my Wives Body, not conside­ring that I am too Fat and Corpulent for that Drugery. Now if on the week-day I appear in the Canonical equipage, 'tis only done with an intention to disgrace it. They whipt my sides for me, and I have no other way to requite them for't, but by wearing their ha­bit, in order to bring them into Disgrace and Contempt, which that it may happen to them, let us all Pray, and every one of us lend a hand, to bring about so pious a Work.