A collection of the several writings and faithful testimonies of that suffering servant of God, and patient follower of the Lamb, Humphry Smith who dyed a prisoner for the testimony of Jesus, in Winchester common-goal the 4th day of the 3d moneth in the year 1663.

FOR THE honour of the king, AND And the great Advancing thereof (amongst men) over all Nations in the World.

In the ensuing Proposals, tending thereunto, stated in Six PARTICULARS. Concerning the KING'S Honour:

• 1. By His Subjects Unity one with another.
• 2. By His Subjects Submission to all his Laws.
• 3. By His Subjects Faithfulness unto him.
• 4. By His Subjects Uprightness in Craffick with other Nations.
• 5. By His Subjects Departing from that which dishonoureth both God and the King.
• 6. By His Subjects Being the peculiar People of God, and they having his Spirit to counsel him.

I. Concerning the honour of the king, by the Unity of his Subjects one with another.

WEre all (or the Major part) of the King's Subjects so in Unity one with another, that every man sought each others good, as much as his own, and so fulfilled the Law of God therein, by each mans loving his Neigh∣bour as himself, and doing unto all (and at all times) as they would be done unto; having the Bond of Peace upon their Hearts, by the power of his Spirit, who commanded the Christians, not

only to love one another, but also their Enemies; whereby they are so far from Defraud or coveting other mens Goods, or wronging any man in Person or Estate, that Covetousness is not named a∣mong them, neither could be by any justly charged upon them; but rather the things they possess are acknowledged to be the Lord's, and themselves to be but Stewards thereof, and therefore durst not be unfaithful towards God or man, in the Unrighteous Mammon, lest the Lord should refuse to commit unto them the greater Riches. And were they brought to have a certain know∣ledge one of another herein, that they durst with boldness con∣fide one inanothers Constancy in those things, without the least fear of being any way wronged, or oppressed, or injured by each other; with what abundance of satisfaction would such live upon the Earth? and how desirable and amiable would this be for Christians, and Brethren, to live thus in Unity?

And were they brought not to turn away their faces from their own flesh, nor to slight the Cry of the Poor, but with an Eye of Pity still to be commiserating the Needy, and much caring how to have Oppression removed, that so with the more chearfulness the Necessities of their poor Brethren might the easier be relieved, and such continual Care to be taken herein, until all Oppressions were brought to an end, and all the Poor kept from want (their being sufficient within the King's Domi∣nions to do it) that what is spent in Vanity might be forborn, and what is wasted in Oppression might be withheld, and other wayes found out (as something hath been prescribed by Thomas Lawrence of Marleborough) until there were not one poor Member of all the Body of the King's Dominions to be found, that had need to ask for Food or Rayment, by reason of the Brotherly Care, Love and Unity in the aforesaid Subjects.

And all Jealousies and Heart-burnings one against another, and fear one of another, as to be hurt in Person or Estate, or destroyed one of another, to be as clearly removed out of all minds, as if such things had never been; all being contented with the things (and places) that they have, and no man seek another's Goods, or House, or House, or Land, or Place, or Worldly Honour from him, nor any strive to be greater than another therein; but if any strive, then so to strive, as to excel in

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Virtue, and in his service of love to his Brethren, and People of his Nation, until Love, Unity and lasting Peace and Con∣cord spread over all, and all the contrary removed: which would be much for the Honour of the KING, not onely all the dayes of his Life, but would reach unto the Ages to come.

II. Concerning the King's Honour, by his Subjects sub∣mission (actively or passivly) unto all his Laws.

VVEre the King's Subjects (or the major part thereof) brought to be as ready to observe and keep all his Laws, Edicts and Commands, which are according unto, and grounded upon good Reason, the holy Scriptures, and according to Gods Witness in their Consciences, as he is to require it; and as freely willing to walk according to all such his good and wholsom Laws, Statutes and Ordinances, as he is to impose such upon them. And moreover, that they could not be constrained to break them by any Forreign Prince or Evil Member at home, but at all times, and in all cases, standing so faithful that the King be never dis∣honoured by their transgression of his just and righteous Laws, and that for Conscience sake, out of love, and not for fear. And moreover, did the King make such Laws and Orders, or suffer such to remain in force, which his Subjects aforesaid did certainly know were contrary to good Reason, and not according to the Scriptures or Law of God, but quite contrary also to Gods Wit∣ness in their own Consciences; and that such Laws also were well known to them to be destructive to the King's Subjects, and much hurtful to their Estates, and danger of ruinating their Fa∣milies; or if it should reach to Death or Banishment, yet they not to rebel against the King, nor raise Arms to defend them∣selves, though they are truly satisfied that such Laws are unrea∣sonable, yet for Conscience sake not to oppose, but submit unto every Ordinance of Man, whether unto the King, or such as are set in Authority under him. And so, though they cannot actively obey those Laws which are contrary to Gods Righteous Law written in their Hearts, yet passively to fulfill those Laws also, by a passive suffering the Penalties which those Laws require of such as actively keep them not: And so, therein again are those Laws fulfilled

also by them, that so it might be said of him, That his Subjects are alwayes ready to fulfill or submit unto all his Laws and Or∣ders, either by active or passive obedience, whether they be rea∣sonable or unreasonable. And a People being brought thus to sub∣mit to the King in all things, would be very much for his Hon∣our in Truth and Righteousness,

III. Concerning the King's Honour by the Faithfulness of his Subjects unto him.

VVEre all the King's Subjects brought unto such Faithful∣ness unto him, that he himself could with good Con∣fidence trust them, or himself with them; and, without any doubting, believe and know, that they would not harm him in the least, nor in the least contrive the shortning of his dayes; but all desiring his long life, to govern in Righteousness: And were they all of such a Principle, and unalterable therein, as not to de∣stroy any man's Life, though their Enemies, much less a Friend, a Neighbour, or a Christian; that the King might be well perswa∣ded of them, that they would never harm him, nor plot, nor conspire against him, nor ever offer or intend Violence towards him, though he had none to guard him; so that if he please, he might even with boldness and confidence at any time trust him∣self with them, or amongst them, without the least danger or fear in himself, knowing all his Subjects to be as careful of his Life, as his Life-Guard; so that if he please he might not need alwayes to keep one Company of his Subjects to guard him, for fear of any other of his Subjects; but rather for fear of such as are not his Subjects. And were all his Subjects brought in such Faithfulness, and the King well and truly satisfied therein, would it not ease him and his Council of much Care, and sometimes Fear too? and to be so well satisfied in himself concerning his Subjects Faithfulness to him herein, that he could take their Word for it, without Oath, Bond or Surety; Or, if he had no Word or Promise at all from them, yet could believe and trust them, that they would never plot or rise against him, nor do him harm, but remain as firm, steadfast, and true to him, as any other Princes

Subjects in the whole World, by any of their Oaths, Bonds, or other Engagements whatsoever, if not more constant and stead∣fast: which, were all the King's Subjects brought unto, would be such an Honour unto the King therein, as would hard∣ly be found belonging unto any Prince in the whole World again.

IV. Concerning the Honour that the King might have by the Uprightness of his Subjects in their Traffick with other Nations.

VVEre all the King's Subjects (or most part of them) brought into Truth, Plainness, and Righteousness, so that their Yea was Yea, and their Nay, Nay; that so all Mer∣chants and Factors could take their Words, and trust to their Words to be of more value than the Oaths of most Princes Sub∣jects in the World; and that in what Nation or Kingdom soever they come, in the World, as soon as it was heard they were such a Princes Subjects, that then both the King of those Dominions, with Princes, Judges, Merchants, Factors and People, might all conclude, they were true men of their Words; and that any, man might deal with them, and none be afraid to traffique with them, because they abhor Deceit, Defraud and Lying, and all man∣ner of Cozening or Dishonesty: And would not this also promote trading, and so enrich the Kingdom, and be some means to relieve the Poor? And is not the enriching of the Kingdom for the King's Honour? And what Man or Nation is it, but would desire to deal with Just Men? And would not the Fame of such a Prince, and such his Subjects as deal justly and truely where-ever they come, soon sound over all the World? And would it not be for his Honour, that had such a People as did neither seek nor ask but a Just Price where-ever they come amongst all Nations in the World? And if such Honour before mentioned be esteemed, what part of it is beyond this, which might cause a King's Name to be renowned over the whole World, having such up∣right, true, just, honest-hearted men in all things, to his Subjects, as not any other Eemperour or Prince could produce the like?

V. Concerning the King's Honour, by his Subjects depart∣ing from that which disbonoureth (both God and) the King and themselves.

VVEre all the King's Subjects brought to leave and utterly to forsake the Devil and all his Works, the Pomp and Vani∣ties of this wicked World, and all the sinful Lusts of the flesh, and the carnal desires of the same; and so to leave and utterly forsake all manner of Evil in word and deed, and to bear no Malice nor Hatred in their Hearts; to keep their Tongues from Lying and Evil∣speaking, seeing it is the evil words that Corrupt the good manners; and so not to speak proudly, nor contemptuously, no, not of the meanest Member in the Nation; but to abhor and leave Arro∣gancy, with all manner of Voluptuosness, knowing, that God re∣sisteth the Proud; and so not one such prophane person as Lord Esau to be found amongst them; nor one Swearer, nor Lyar, nor Thief, nor Murderer amongst them; neither yet a Drun∣kard, nor a Glutton, nor a Whoremonger, nor a Covetous Per∣son (which is Idolatry) to be found amongst them; nor any that spend their dayes in Vanity, nor that abuse or waste the good Creatures of God in any of the King's Dominions, whereby any of his Subjects may come to want, to his dishonour. And were they all brought to forsake the very Appearance of Evil, and so never to transgress any of his good Laws, to his dishonour: herein also would this be for the Honour of the King.

And thus might his Fame ring over all the World, and be of great Renown among all the Upright-hearted in all Nations; for what is a King without his Subjects? And when is a King more honoured by his Subjects, than when his Subjects them∣selves are most honourable, and act most noble and honourably? And what is more honourable and more noble in the outward practice among the sons of men, whereby a King might be ho∣noured, than the things aforesaid? Nay, do not the Princi∣ples, Qualities and Practices aforesaid make men more noble

and honourable than the Titles of Lord Esau, or Dukes of Edom, or Princes of Ishmael, seeing Abraham was a Wanderer, and Jacob a Pilgrim, and Israel dwelt in Tents; who obtained a good Report through Faith, and whom God hath re∣nowned with an everlasting Honour.

VI. Concerning the Honour of the King, and also his great Benefit, by his Subjects being the Peculiar Chosen People of God, and their having the Spirit of the Lord to counsel Him.

VVEre many of the King's Subjects the true Servants and Children of the invisible God of Heaven and Earth, by true mortification, sanctification and regeneration, and truly led, moved and guided by the Spirit of God, and many of them so grown into the Power and Wisdom of God really, and abso∣lutely so having the Spirit of the Lord poured sorth upon them in these latter dayes, according to the promise of God, which must be and is already fulfilled, so that at a needful time one of them having (as it was said of Daniel, ch. 5. v. 11.) the Spirit, Light, Understanding and Wisdom being found in him, could shew unto the King such a thing or things, or secret Determination of God, which all others (the King's Wise-men) whomsoever could not; and to discover the lurking of the King's Enemies unto him, and their secret purposes against him, though they were far remote; as Elisha discovered unto the King of Israel that which the King of Syria in his Bed-chamber contrived against him, whereby the King of Israel escaped his Plots, not once or twice, 2 King 6. 10. And that they could and did at any time, and of∣ten times (as moved of the Lord) declare and shew unto the King, the Counsel of God concering himself and his Kingdom, and what would come to pass concerning both; and how he might avoid the Evil, and chuse the Good, like as Samuel and other Prophets, who had the Spirit, were wont to do unto the Kings of Israel in the dayes of old, that so his Throne might be established in Righteousness; which would be more than an or∣dinary

Honour for the King; and God might bless and prosper him for their sakes, as he did Pharaoh for the sake of that one faithful man Joseph, after the King had released him out of Bonds.

But by this time many might say unto me, as a Lord said unto the Prophet, when he spake of things much unlike to come to pass, How can these things be, though God should make Windows in Heaven?

To which I answer, That though I do not affirm, that all those things shall come to pass concerning him; yet I say, that many are already, and many more may come to the slate asoresaid; And it would be his Happiness, and more for his Honour than men can yet receive, to be chief Magistrate among or over such a People, and to have most of his Subjects so qualified, and great would be his Peace thereby.

And thus further I say, That the God of Heaven and Earth hath promised, That a People shall be all Righteous, and that Iniquity shall cease, and the Nations shall learn War no more, but every one shall rest under his own Vine, and, and none shall make them afraid; and they shall be in League with the Stones of the Field; and the Beasts of the Field shall be at peace with them. And the Lord God hath brought many into the entrance of these things, that with Christ in the Prophet they can give their Backs to the Smiter, and their Cheeks to him that plucketh off the Hair. And if it were well if that all the King's Subjects were come to the things afore∣said, and to live in that upright state; then it is not ill that some are come unto that state already: And if the little that is begun towards this work were cherished, might it not grow and en∣crease towards that state hinted at in the former brief Particulars, touching the Honour of the King, though there is an Honour which exceeds all this?

And certainly the Word of the Lord will stand forever, though Men and their Powers, and Heaven and Earth may pass away: And assuredly the God of Righteousness hath begun his Work in this Nation, and in the hearts of many of his little Ones; And a Little One (he hath said) shall become a Thousand, and a small One, a strong Nation; and the Kingdoms of this World shall become the Kingdom of our God, and of his Christ. And what if a Nation

be born at once, and Sion bring forth before her Travel, and the Lord answer before his People call, and hear while they are yet speaking, and multiply the seed of Abraham as the Stars of Hea∣ven, and encrease the innocent flock of his Fold as the innumer∣able Plants upon the face of the Earth, that Sin and Iniquity may have an end, and Righteousness reign for evermore.

And if it be farther enquired, How the King might have his Sub∣jects truly principled and qualified as afore said; or, have such Subjects generally thus for his great Honour?

I Answer further (to the everlasting Praise of God) That there are many (which may well be called some of his truest Subjects in his Dominions) that are already truly principled and qualified, as aforesaid; and more are entering and growing up into the same Faithfulness, Love, Unity and Peace with all men, and God will encrease them; and it might be much for the Honour of (God and) the King to encourage them therein; and much for the dishonour of God, and dishonour and great disadvantage of the King divers ways, if he seek, or should be perswaded to seek the hindrance of these things, or of his Subjects, who are thus al∣ready qualified, or the encrease of their Number therein, or their encreasing in the honest, noble, honourable upright things aforesaid; which things might make for the Honour of the King, and will certainly be for the Glory of God.

And this is written by one that desireth the Peace of all the Nation, and Unity amongst all men, and that many more may come into the Righ∣teous things aforesaid, which would be for the Glory of God, the Honour of the chief Magistrate, the great Benefit of the Nations, and much Comfort to themselves: And that desireth the encrease of love, truth and virtue, which brings into the true honourable No∣bility, for the which this is written, that men may come into the true Noble and Honourable Estate in the sight of God and all just Men, among whom I am a true Friend to them all in love, called Humphry Smith.

The 10th of the 4th Moneth, 1661.

Notes

• For Esau was called Lord, & Edom had ma∣ny Dukes, and Ishmael had twelve Princes.