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.

Sound things Asserted,

• I. In the King's own Words.
• II. From late Experience.
• III. From Scripture-Truth.
• IV. According to Reason and Equity.

And certain things opened (or propounded) by way of Enquiry thereupon.

Offered in meekness and good will unto the con∣sideration of the King's Lords, Counsellors, and other his chief Officers under him, in all places of Justice & Trust, both Civil, Military and Ecclesiastical.

Being intended for the good of the KING and them∣selves, and all Persons under him, and for the preserving of Peace amongst men.

The first Assertion.

I. FOrasmuch as you are set in Authority under the KING, and so are to observe, and to be Ministers of his Laws, for the punishment of Evil, and not to go beyond his Will and Proclamations; and so to do that which is just and rea∣sonable toward all his Subjects, thereby to preserve them in Peace towards him, and one with another.

II. In that the King hath freely engaged himself by Promise in his Declaration from Breda, That no man shall be disquieted nor called in question for differences of Opinions in matters of Religion, &c. And in that he hath since he came to England doubled the Confirmation thereof, in repeating the self-same words twice

over in his Declaration Of Ecclesiastical Affairs, bearing date the 25th. of the 8th Moneth, called October, 1660. page 5, and 18. And since all this, he having again renewed the same in a late Speech of his to the Parliament, bearing date the 8th day of the 5th Moneth, called July 1661. saying, It is to put My Self in mind, as well as You, that I so often (I think as of∣ten as I come to you) mention unto you my Declaration from Breda. And he further saith, My Lords and Gentlemen, let it be in no mans Power to charge either Me or You, with breach of Our Word or Promise, which can never be a good Ingredient to our future Security, Page 5, 6.

III. In that he hath confirmed the same to us in particular, in a late Proclamation, entituled, The Enlargement of Prisoners called Quakers, bearing date the 11th of the 3d Moneth, called May, 1661. wherein he writeth us his Subjects called Quakers, whereby Friends were generaly released out of Prison, and that without Fees.

IV. In that the King hath promised the same by word of Mouth, and granted, that we should have our Liberty of Conscience, and that we should not suffer therein, engaging Himself there∣unto, in the Word of a King, and in that he hath manifest∣ed the same towards us several times.

The first Queries upon the first Assertions.

THese things (above written) being rightly considered and truly understood, this then would I learn from you or en∣quire of you whom the King hath set in chief places of Autho∣rity under him, and let just witness of God in all your hearts answer hereunto.

Query 1. Whether all or as many of you, whom the King hath placed in Authority to do his his will, and act according to his Proclamations, and minister Justice (not Cruelty) according to his Laws, for the punishment of Evil, and instead thereof (as towards us) act otherwise, and that also in his Name; do you not therein dishonour the King?

Q. 2. Whether this which the King hath promised, declar'd, and so often stood to confirm (as aforesaid) both in general, and to∣wards

us in particular, (to wit) Liberty of Consceince, be rea∣sonable or unreasonable? If you hold it unreasonable, do you not dishonour the King, and his Council both? The King, in that he did so, and his Council in that they advised Him no better all that time? But if the thing be Reasonable, you sit in place by the King to see it done, it being part of your service to him; Then whether you do not more dishonour the King therein, (and neglect your Duty and deny Reason) when you act quite contrary, and that in his Name, and so make use of his Name to dishonour his Person.

Q. 3. Whether all such that are set in Authority under him, who do not see to the Performance of this, which the King hath so much, and so often engaged himself in, but do cause his Word and Promise, in that thing to be broken, do not therein much dishonour the King.

Q. 4. Whether all them that counsel the King not to keep his Promise in this thing, or subtilly perswade him unto such things, whereby at last his Word and Promise herein must needs be bro∣ken, do not therein endeavour to lead him in that unsound path of Oliver, and them Rulers who broke Word and Promise with God and men, and so cause the King to lose part of the love of many of his Subjects by breaking his word like them?

Q. 5. Whether this which the King hath so freely Offered, so fully Engaged, so firmly Promised, so often Renewed, so far Confirmed and so largely Published (it being a thing of so much concernment, for preserving peace in his Kingdoms) is not al∣wayes to be performed, and by the King, and all other Mini∣sters of Justice, and all Officers whatsoever at all times to be granted, and in all places, and in all Courts, unto all Persons tru∣ly concerned therein? And whether they all ought not to have a special care, that his Subjects be not deprived of the benefit of this thing, which from the King to them is made so strong as a∣foresaid?

If the Kings words were true (as indeed they were) which he lately spoke in the House, as aforesaid, That the breach of his Word or Promise, can never be a good ingredient to his future Security:

Q. 6. Then whether ever it can be for his good or security, to cause His Word and Promise to be broken? And whether

those be good Subjects to him therein, who seek to have it done? And what good security can ever come to Him thereby? and whether many do not endeavour very much to have his Promise broken, and sometimes already do it also, though he hath (as it was said) it can never be for good; yet do not many endeavour it, especially to have his Word and Promise broken, which was to us, for the Liberty of Conscience; and whether all those do seek his good and future security therein or not; let his Words stand either against or for them in that matter. And as the King hath said, That the breach of his Word of Promise can ne∣ver be a good Ingredient to his future security?

Q. 7. Then whether the breach of this so often an engaged Promise, of so high a concernment (for Liberty) may not cause the People much to question in themselves, or in their minds, whether he may not be drawn aside from the performance of the rest of his Promises, pertaining to other matters, and so cause them to be afraid lest he will forget his other Promises also; and so prove unfaithful to his Word, like them before, seeing the People have long and often been deceived with fair Speeches and Pretences, by many Rulers, one after another this long time, who did not perform what they promised to them?

The Second Assertion.

SEeing by late experience, the late Wars did first begin, and strife hath still continued, and much dissatisfaction doth yet remain about, and chiefly concerning, Liberty, or not Liberty of Conscience, and being the Peace or Strife in these the Kings Do∣minions doth very much depend thereupon, and the Kings wel∣fare, (and his Subjects too) depend much upon the peace and quietness of the People; and seeing that for One that was real∣ly for Liberty of Consceince, when the War or difference first be∣gan, there is Twenty now, and one of those Twenty, or one in the Twenty, are stronger in their Zeal, or in their minds for it, then Twenty of them were then, and yet the Lord suffered them to prevail, until they proved false to God, and not true one to another, and became breakers of their Promises, which they had often made and renewed.

Seeing by late experience, that the other Army, and the o∣ther Powers, never so much began to be divided among them∣selves, nor were never overcome, nor quite overturned until they themselves, who had promised Liberty of Conscience, began as it were, to make War one with another, with men amongst them, about matters pertaining to their Consciences, and so turned men out from among them, and out of the Army, only for wearing their Hats, or because in Conscience to God they could no longer put them off, when it was but only to please the Wills of men of corrupt minds, and until honest sober men were sent for out of their honest Employments, before Rulers, and into Courts, only to ensnare them about their Hats, or else about some Oath, (then against Popery) knowing afore-hand, they durst not break Christ's Command, who saith, Swear not at all.

The Second Queries upon the second Assertio••s.

Qu. 1. WHether it be not good and safe to prevent all farther Strife among the People to grant them all just Liber∣ty of Conscience, in matters of Religion, especially seeing it is so much already promised? And whether it be not good to be kept, lest there should be also difference about it now, and that also among your selves, and so to have Peace kept which is often in so much danger of being broken?

Q. 2. Whether it be not good and safe, to take heed of ensna∣ring, or seeking occasion against men, about matters pertaining to their Consciences towards God, especially the most innocent and uprightest of them? And whether it be safe in the sight of God, for these Rulers, now to act as vigorously against such In∣nocent People as they before did, and were overturned? And whether it be not dangerous for these now to Ensnare, Persecute and Imprison the Innocent for and in the self same things, as them Rulers did about the Hat, not Swearing, and not coming to the Steeple-House, and the like?

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

Humphry Smith.

If a Ruler hearken to Lyes, all his Servants are Wicked, Prov. 29. 12. Bewise now therefore O ye Kings, be instructed ye Judges of the Earth, Psal. 2. 10. Judge righteously, and plead the cause of the Poor and Needy, Prov. 31. 9. The King that faithfully judgeth the Poor, his Throne shall be established forever, Prov. 26. 14. Thou shalt not wrest Judgment, thou shalt not respect Persons, neither take a Gife; for a Gift doth blind the Eyes of the Wise, and per∣vert the Words of the Righteous; That which is altogether just shalt thou follow, that thou mayest Live, and Inherit the Land, which the Lord thy God giveth thee, Deut. 16. 19, 20. The People that are gone out of the way, it were them that knew not the way of peace, Rom. 3. 12. vers. 17. But Christ, who is our Way, and unto us the Prince of Peace, hath taught us to give the Back to the Smiter, and to turn the other Check.