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.

The Third Assertions, with the Qu••ries to them annixed.

1. SEeing there was a People who had not a King, to whom the Lord gave a King, and seeing he gave them a King in his anger, Hos. 13. 11. (and (after) took him away in his wrath or greater anger.)

Q. 1. Whether then these people of our days, being without a King, did purchase themselves a King, with Gold, Silver or mortal Strength, or did the Lord give the King unto them? And whether the King did come to them (to rule over them) in his own Power, strength, wisdom and force of Armed men▪ or did the Lord give or bring him to the People, (and that be∣yond, and above, and much more easier than he, or the wisest Polliticians he had, could perceive, expect or believe?)

2. Query upon the same.

And whether or no the Lord was pleased or displeased with these People before the King came, or rather was given to them of the Lord? And whether the Lord was angry or pleased with the Governours and Government as it then stood, and with the Army, and the Ministry, as they and it then stood? And whe∣ther most, if not almost all, or wholly all the Rulers were not then Breakers of their Promises and Engagements, which they had often made unto the People, and one with another, and might not God be justly Angry with (Promise and) Covenant∣breakers?

3. Query upon the same.

And whether the total Overturning the whole Government, (as it then stood) and the Destruction of the Governours, (with Shame, Scorn, Ignominy, Reproach and Loss of Honour, Digni∣ty, Fame and Renown, together with Riches, Goods, fair Buildings, Lands, Liberties and Life it self) were not and will not remain a sure Testimony of Gods anger against them, in which Anger he gave the People a King, thus to execute his just Judgments, in his anger? And whether those things be Signs of Anger, or not?

4. Query upon the same.

And whether God was angry or pleased with the Souldiery,

and Army as they then stood, seeing that before they could have their pay, they were fain to swear for that manner of Govern∣ment which they had so long, and so often protested and fought against? And may not the sense of Gods anger therein re∣main to this day upon many of their Consciences?

5. Query upon the same.

And whether the Lord was then angry, or not angry with the Priests and Leaders of the People, and with the Ministry as it then stood, especially with the pretended and esteemed, most re∣fined••t of them, whom some in scorn call Quakers, much warn∣ed before hand, and much declared against, seeing they are allo∣verturned, as from what they then stood in and were (or at least seemed to be) And seeing that many of them are turned from Hundreds a year, whereby some are in distress, some in great care how to live, some faint to travel from one Country to an∣other, some being ashamed to shew their faces among People, some faint to turn Hypocrites, in denying their own Principles, some lose their dearest Friends, some faint to bow and creep (like 〈◊〉〈◊〉) unto such that before they had in little esteem (or 〈◊〉〈◊〉) some turn against that which themselves were in, and 〈◊〉〈◊〉 ••gainst themselves, like the wind that turns every way; 〈…〉〈…〉 and preach down, and contradict that which before the•• themselves were, and so write and preach down themselves, and contradict themselves and one another? And many more things I might Query concerning them, and as to their stand∣ing then, and their state now, and leave them, or any for them, who do now either own them or disown them, as to their former standing, (when the King was given) to answer for them, or in their be half, whether such things as these (and much more) (which I say is justly come upon them, seeing they rejected warn∣ing) be Testimony and Signs of Gods anger, or not?

6. Query upon the same.

And whether those Rulers who now, under the King, and in the Name of the King, have Imposed the things aforesaid (and much more) upon the Priests, Rulers, Souldiers and People, and have executed those just Judgments of God upon those Pro∣mise-breakers, and People that had not a King, and took away

the Liberties of many, and that which was moreover even the Lives of some, did do those things in love and pity unto them (as they then stood) or else in anger against them? And if God was not then angry with the people, how came those things to pass? And if he was angry, was not their Promise-breaking a great cause of his Anger? And if the People now break Promise again, is it not just, if the Lord be in his Wrath with them a∣gain? And if the King (though he hath given him to be King) should likewise break his Word and Promises, may not the Lord just∣ly be sorely displeased therewith, as he was angry with the same things before, and spared not the cheifest of them that did it?

7. Query upon the same.

And if the People generally be as Wicked now they have a King, as they were before (or worse) how then shall the ensu∣ing Wrath of God be stopt, or hindred now, any more than his anger was then? And is not Gods Power as great now as it was then? And doth not he hate Wickedness and Promise-break∣ing as much now, as he did then? Or if the King, whom the Lord hath given, and these Rulers, Souldiers, Priests and People, now under him, shall break Promises, as the other did, and be as cruel, and as hard hearted, and as great Oppressors, as the other Rulers, and as full of Envy as the Souldiers, Priests and People were in the time of the other Government, when they had not a King; whether then the Lord will respect Persons▪ or the Persons of the Mighty in judgment? And unto all these things here stated in brief, let the just witness of God in all Con∣sciences answer, yea or nay.

2. Seeing that Mercy and Truth preserve the King, and his Throne is upheld by Mercy, Prov. 20 28. And so seeing a King may be given in Anger to the People, and in Wrath may be taken from them, yet Truth may preserve the King, and Mercy may uphold his Throne (which thing is worth the Kings obser∣ving, and all that truly love him.)

Qu. 1. Whether now is it best for the King to keep to the truth of his Word and Promise, or not, seeing Truth preserveth the King? And if Truth be a Preservation to the King, whether Untruth and denying of the Truth be not destructive? And now who are the Kings best Friends, they that would have him keep

to the Truth, and live in the Truth, or them that would lead him from it, to do quite contrary to Christ, (that said, I am th•• Truth) who said, That Heaven and Earth shall pass away, but my Words shall not pass away, Luke 21. 33? And is not his Throne established forever? and should not a Christian King take him for an Ensample? And is it not good for the King to keep the Truth, and not to sell it? Prov. 23. 23. seeing Truth preserveth the King, and to know and receive and abide in, and be led by the Spirit of Truth, which the World cannot receive, John 14. 17. And to know that Truth which God desireth in the inward parts, where Wisdom is to be known, Psal. 51. 6. And is not the Word the Truth? John 17. 17. And is not Christs Name called, the Word of God? Rev. 19. 13. And did not Moses say, The Word was in the Heart? And is not the Word there as a Hammer, and like Fire? Jer. 23. 29. And doth not that Word sometimes pierce and divide in the Heart? and is it not there quick and powerful? Heb. 4. 12. And is not Christ the Power of God? 1 Cor. 1. 24. And did not he say, I am the Light, John 8. 12. and I am come a Light into the World? John 12. 46. And did not he that was sent of God, bear wit∣ness of the Light, and say, That it was the true Light (or indeed the Light and Truth) which lighteth every man that cometh into the World, that all men through him might believe, who was in the World? John 1. 6, 7, 8, 9, 10. And did not he himself say, Believe in the Light? John 12. 35. And is not this he which is the Truth, whom God hath given for a Light unto the Gentiles? Isa. 49. 6. And is not this he whom the Princes of this World hath not known? 1 Cor. 2. 8. who was from everlasting, when there was no Deeps, nor Fountains of Water, neither yet Mountains nor Hills, Prov. 8. 24. And is not this he that is given for a Leader and Com∣mander to the People, Isa. 45. 4. who will break the Yoke of the Oppressor, Isa. 9. 4. even him that is the Light, whom they that walked in Darkness have not seen, Isa. 9. 2. who endeth the Strife with burning, being born unto such as know and preach the Light; Shall not his Name be called the wonderful Counsellor, the mighty God, the everlasting Father, the Prince of Peace, the in∣crease of whose Government and Peace shall have no end, who shall sit upon the Throne, and establish Judgment and Justice henceforth, even forever, Isa. 9. 6, 7. Is not this he at whose Name every Knee

shall bow, unto whom the gathering of the People shall be? And are not the Kings to be brought unto his dwelling? Isa. 60. 11. And shall not the Kings of the Earth bring their Glory and Ho∣nour unto his beautiful Habitation, Rev. 21. 24. and shall he not have a habitation in the Hearts of the Children of men, in whom God doth come to dwell? And may not this Truth (and Power of God) preserve the King?

Qu. 2. Again, if the Kings Throne be upheld by Mercy, (and not by Cruelty nor Persecution) whether then it be not good for the King to shew Mercy? And how sadly, even as it were without Mercy or Pity to Old or Young, Widdows or Fa∣therless, did several Thousands lately suffer by Imprisonment, and divers wayes, only concerning things which to them were matters of Conscience? And should the King be perswaded moreover to break his Promise, and restrain Liberty of Con∣science, and so thereby ruinate many Families, impoverish many that now live well, honest and comfortable, and cause Children to starve in the Streets, and Old People to perish with Hardships and Abuses, and many more to lose their Lives in Prisons, as some have done already, (who can lay down their Lives for Christs sake) and that not for any Evil in the least done or intended by the said Sufferers, but only truly and purely in matters of Con∣science to God, and whether this would not be unmerciful?

The third Query upon the same.

ANd is it not said in some of that part of the Book of Common-Prayer, which is (in it) appointed to be read once a Year, or upon that day called Ashwednesday, Cursed are the unmerciful; and should any man be first perswaded to be unmerciful, and so brought liable to the Curse, and then they themselves to curse him (once a Year) who cause him to be unmerciful, and it may be much endeavour to make he himself say, Amen, to the Curse against himself, and so curse one another? And is it not dan∣gerous for any man to come under the Curse, and to be unmer∣ciful, lest God shut up his Mercy from him? Therefore whe∣ther Mercy and Pity doth not become the King, that therewith his Throne might be upheld? And whether all the wise men he

hath, with all his Bishops and his armed men, with all strength and Wisdom else whatsoever be able to uphold his Throne without Gods Mercy; and if he would alwayes receive Mercy from God to have his Throne alwayes upheld thereby? Whether it be not meet, if not needful, for him alwayes to shew mercy, and to let all people, but especially Gods Servants, have Mercy from him, or at least so much right, as the Lord himself hath given them, which is, to Worship him in Spirit, and serve him in that which purgeth the Conscience from dead works, that they may serve the li∣ving God, Heb. 9. 14. And seeing the King hath promised, as aforesaid, that such shall not be disquieted therein, and whe∣ther these lines are not written for his good, and in love unto the King?

3. And seeing the same that said, I am the Truth, (who was in the beginning with God, Prov. 8. 30.) said likewise, By me Princes de∣cree Justice, Prov. 8. 15.

Qu. 3. Then whether he be not the Power of God, who said so? And if so that he be the Power of God, and that thereby Prin∣ces decree Justice (or that which is just) then what Power is that by which Princes decree Injustice? And whether it be not Injustice for the King (to be perswaded) to break his Word and Promise; and which Power are those men in that would have him do so, seeing Christ is the Power of God, by whom Justice is decreed? And is it not just for the King to be as good as his word, and may not all such as would have him break his pro∣mise, remember, That Lying Lips become not a Prince, Prov. 17. 7.

Moreover according to reason.

Whether many of them that do so much endeavour to have the King act contrary to his word, or make void his promise, by restraining sober honest Persons from the Liberty of their Con∣sciences in spiritual matters, and duties of prayer to the God of Heaven, and waiting upon the Lord in his true service, and fear of his holy Name; whether such as these would be contented themselves to be restrained from the Wicked Liberty of their fleshly Lusts (though that was never so openly promised them) and so to be kept from all Whoredom, Drunkenness and Swearing, and such other works of Darkness, wherewith they serve the De∣vil? And can such be willing that all Boyes, and all sorts of Peo∣ple,

as often as they see a Whoremonger, or a Drunkard, then all cry out presently A Whoremonger, A Whoremonger, or, A Drunkard, A Drunkard, as they are, that such should cry after us, A Quaker, A Quaker? And whether such be willing to suner as much for their prophane Swearing as they would us (and as we have done) for not Swearing at all? And whether such can be content to suf∣fer as great Punishment for going to an Ale-House (needlesly) on the First-Dayes (or any day) as they would have us suffer for not going to the Steeple-house the First-dayes? (which to us is needless) And whether they would have such Laws made against them, for such things, and such their practices, as they would have made against us, for our practices, in Liberty of Conscience, as pertaining to the service and Worship of God? And if Li∣berty had been so much promised them, in this their Wicked∣ness, as hath been to us in the matter of Conscience; would they have had that promise broken? And whether they would be ha∣led out of their Ale-houses, Tipling-houses and Whore-houses, as oft as they meet there, or could be found there by any Officer, Souldiers, Boyes or People, as they would have other sober per∣sons haled out of their own Houses and peaceable, private and Pub∣lick-Meeting-houses, wherein they meet to serve God? And would they receive every such time the like usage or abuses by any Boyes or Persons that should find them there, or take them in such things, and that would stone them for their Whoredom and Drunkenness at the present? or would they receive the like Punishment after∣wards, when they were brought before a Magistrate in Impri∣sonment, or otherwise? If not, then whether all such men as these (who would have the King break his Word) be not absolutely of the Devil? And would they not limit the Spirit of God, and his Worship and Servants, and tolerate the Spirit of the Devil, and have liberty for his service and his Children therein? And then, whether it be good or safe at all for the King to hearken un∣to the Counsel of such men, or in the least to incline thereunto in this matter? And whether the Lord God will ever bless their Counsels herein (which lead to Destruction?) And whether the King be in the least to receive or consent to the Counsel of such men herein, or their Petitions in that matter, and so be∣come a Breaker of his Word and Promise? This will I leave to

Gods witness in themselves, and in the King, Council, Parliament, and all other Magistrates, and other inferiour Officers and Peo∣ple whatsoever to answer, yea or nay.

And further, I might enquire in like manner, concerning the matter and manner or form and place of Worship, whether they would be deprived of theirs, as they would have us of ours, and be haled out as they have haled us, and suffer so much therein as they have caused us, and have Laws made against them for it, as they have made against us, and have another manner of Wor∣ship, and Place, and Teachers imposed upon them, than what they are perswaded of to be Right? And how do such come to be more certain that their way of Worship is right in things they have no Scripture, nor example therein for, than we do come to be certain that our way is right, which we have Scrip∣ture and example therein for? And how came they to know that their worship is better in a temple made with hands, in which God dwelleth not, and the Apostle declared against, Acts 7. 44. than ours is in the Spirit (of which God is, John 4. 24.) and in the Truth, which is his Son, in whom the fulness of God doth dwell, Col. 2. 9. and in the Light, where God doth dwell; for Christ said, I am the Light John 8. 12. And he that hath Immortallity dwelleth in the Light, 1 Tim. 6. 16? And whether such as are compelled to a Worship, which they are perswaded is not right, and that God doth not accept, are they not therein made Hypo∣crites? And if they would compel us from such a Worship that we are perswaded is right, and also compel us to such a Worship, that we are perswaded is not right, whether they themselves would be done so by? And if not, how do they love their Neighbour as them∣selves, and do unto all men as they would be done unto, according to the command of Christ? Mat. 7. 12. And wherein are such like unto a Christian Spirit, which the true Christians were in, and them that by the Holy Ghost were made Overseers of the stock of God, who said, that it seemed good unto them, and to the Holy Ghost, to lay no greater burthen upon the Gentiles, th••n to obstain from Meats offered to Idols, and Blood, and things strangled, and Fornication, which were necessary things, Acts 15. 28.

These things in brief at present, are offered in plainness, and love unto the consideration of all Rulers, and People, by one that truly desireth Peace amongst men, being an Innocent suf∣ferer

for the cause of God, in the place of my late long and sad Sufferings, in a close unsavoury Prison at Winchester, the 28th of the 9th Month, 1661. being known amongst men by the name