The Pride, Fall and Restitution of King Nebuchadnezzar

I think the last of these titles must be by another Henry Smith

A modern paperback edition of this work is available here.

A number of other works can be seen here.

1617 Six Sermons

 

This is the frontispiece to a collection of six sermons published in 1617

Some Smith Sermons Owned by Mary Ann Hey

O see some nice images of a book Henry Smith, Twelve Sermons (1629) owned by a female reader, Mary Ann Hey See here.

Quotations from the Puritan Golden Treasury

Mercy hath a heaven, and justice a hell, to display itself to eternity, but long-suffering hath only a short-lived earth.
A sin is two sins when it is defended.
[Regarding marriage:] First, he must choose his love, and then he must love his choice.
God examineth with trials, the devil examineth with temptations, the world examineth with persecutions.
When Adam was away, Eve was made a prey.
All are not saved by Christ’s death, but all which are saved, are saved by Christ’s death; His death is sufficient to save all, as the sun is sufficient to lighten all; but if any man wink, the sun will not give him light.
He hideth our unrighteousness with His righteousness, He covereth our disobedience with His obedience, He shadoweth our death with His death, that the wrath of God cannot find us.
Holy men have kept the sessions at home, and made their hearts the foremen of the jury, and examined themselves as we examine others. The fear of the Lord stood at the door of their souls, to examine every thought before it went in, and at the door of their lips, to examine every word before it went out, whereby they escaped a thousand sins which we commit, as though we had no other work.
He doth not bid us take a taste of all sins and vanities, as Solomon did, to try them: for they are tried already; but that we should set the Word of God always before us like a rule, and believe nothing but that which it teacheth, love nothing but that which it prescribeth, hate nothing but that which it forbideth, do nothing but that which is commandeth, and then we try all things by the Word.

Puritan Board Link

See the link here

Smith's works as listed on A Puritans mind,

His Works:

A Treatise on the Lord’s Supper by Henry Smith – eBook

Buy the Print Book HERE

God’s Arrow Against Atheists by Henry Smith – eBook

Buy the Print Book HERE

The Calling, Rebellion and Punishment of Jonah and Other Sermons by Henry Smith – eBook

Buy the Print Book HERE

The Pride, Fall and Restitution of King Nebuchadnezzar by Henry Smith – eBook

Buy the Print Book HERE

Old English Works (as found on EEBO)

1. The sinners confession by Henrie Smith. (1593)
2. The affinitie of the faithfull being a verie godlie and fruitfull sermon, made vpon part of the eight chapter of the Gospel of Saint Luke. By Henrie Smith. (1591)
3. The Christians sacrifice Seene, and allowed. (1589)
4. The examination of vsury in two sermons. (1591)
5. The first sermon of Noahs drunkennes A glasse wherein all drunkards may behold their beastliness. Noah also began to be an husbandman and planted a vineyard, and he dranke of the wine and was drunken, and was vncouered in the middest of his tent. Gen. 9.20. Henry Smith. (1591)
6. Foure sermons preached by Master Henry Smith. And published by a more perfect copie then heretofore (1599)
7. A fruitfull sermon vpon part of the 5. chapter of the first epistle of Saint Paule to the Thessalonians. By Henry Smith, which sermon being taken by characterie, is now published for the benefite of the faithfull (1591)
8. Iacobs ladder, or The high way to heauen Being the last sermon that Master Henry Smith made. And now published, not (as many forged things haue beene in his name) to deceiue the Christian reader, but to instruct and prepare him with oyle in his lampe, ioyfully to meete the Lord Iesus in his second comming. (1591)
9. The lavviers question The answere to the lawiers question. The censure of Christ vpon the answere. By Henry Smith. (1595)
10. The magistrates scripture. (1591)
11. The poore mans teares opened in a sermon / preached by Henrie Smith. ; Treating of almes deeds, and releeuing the poore. (1592)
12. Satans compassing the earth. By Henrie Smith (1592)
13. The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time. (1593)
14. Three prayers one for the morning, another for the euening: the third for a sick-man. Whereunto is annexed, a godly letter to a sicke freend: and a comfortable speech of a preacher vpon his death bedde. Anno. Dom. 1591. (1591)
15. The wedding garment (1590)
16. The trumpet of the soule, sounding to iudgement by Henry Smith. (1591)
17. The benefit of contentation Taken by characterie and examined after. (1591)

John Brown on Smith

This is from John Brown's book Puritan preaching in England; a study of past and present by John Brown (1830-1922). Having spoken of William Perkins he moves onto Henry Smith

... there are two preachers to whom I may refer who are not unworthy to stand out even in the searching light of that brilliant time. One of these was Henry Smith, known as the silver-tongued preacher, and therefore, as Thomas Fuller says, only one metal below Chrysostom, the golden-mouthed, himself. After a brief time at Cambridge we find him living as a student with a quaint Puritan preacher of the time, Richard Greenham, rector of Dry Drayton in Cambridgeshire, who seems to have thoroughly imbued him with Puritan principles. It was probably through his influence that Smith, from conscientious scruples on the matter of subscription, declined to undertake a pastoral charge, and contented himself with one of those Puritan lectureships, common then and later, which combined opportunities for preaching with more than ordinary freedom for the preacher. Elected in 1587 as Lecturer at St. Clement Danes, London, he quickly rose to great popularity, and came to be spoken of as the "prime preacher of the nation."

Wood tells us that he came to be "esteemed the miracle and wonder of his age, for his prodigious memory, and for his fluent, eloquent and practical way of preaching." He was, it may be, all the more welcome to his hearers from the fact that his sermons were almost entirely free from those numerous divisions and subdivisions of his subject, and from those elaborate statements of doctrine in which other preachers of the time indulged. They were free also from that "churchiness " of tone in which later Anglican divines abounded; they were practical, pungent, and interspersed with vivid and luminous character sketches.

His theory of simplicity in preaching will commend itself to you. "There is," said he, ''a kind of preachers risen up of late which shroud and cover every rustical and unsavoury and childish and absurd sermon under the name of the simple kind of teaching. But indeed to preach simply is not to preach rudely, nor unlearnedly, nor confusedly, but to preach plainly and perspicuously that the simplest man may understand what is taught, as if he did hear his name." And while he has thus a word for the preacher he has one for the hearers too. In a sermon on "The Art of Hearing," he says there are divers ways of hearing:

"One is like an Athenian and hearkeneth after news; if the preacher say anything of our armies beyond the sea, or Council at home, or matters at court. Another cometh to gaze about the church; he hath an evil eye which is still looking upon that from which Job did avert his eye. Another cometh to muse; so soon as he is set he falleth into a brown study; sometimes his mind runs on his market, sometimes on his journey, sometimes of his suit, sometimes of his dinner, sometimes of his sport after dinner, and the sermon is done before the man thinks where he is. Another cometh to hear, but so soon as the preacher hath said his prayer, he falls fast asleep, as though he had been brought in for a corpse, and the preacher should preach at his funeral."

He is equally keen and sarcastic on those who admire the cleverness of a man who can take in his neighbours and make money at their expense:

"He who can go beyond all in shifts and policy is counted the wisest man in court and city. Oh, if Machiavel had lived in our country what a monarch should he be! To what honour and wealth and power and credit might he have risen unto in short time, whether he had been a lawyer or a courtier, or a prelate! Methinks I see how many fingers would point at him in the streets and say, There goeth a deep fellow; he hath more wit in his little finger than the rest in their whole body."

From his character sketches here is one of the Flatterer:

"He is like your shadow which doth imitate the action and gesture of your body, which stands when you stand, and walks when you walk, and sits when you sit, and riseth when you rise : so the flatterer doth praise when you praise, and finds fault when you find fault, and smiles when you smile, and frowns when you frown, and applauds you in your doings, and soothes you in your sayings, and in all things seeks to please your humour, till he hath sounded the depth of your devices, that he may betray you to your greatest enemies. As the sirens sing most sweetly when they intend your destruction, so flatterers speak most fair when they practise most treachery. Therefore every fair look is not to be liked, every smooth tale is not to be believed, and every glozing tongue is not to be trusted. We must try the words whether they come from the heart or no ; and we must try the deeds whether they be answerable to the words or no."

On the more solemn aspects of life this preacher can speak solemn and searching words, as for example, when he speaks of repentance as a matter of urgent need:

"Whether thou be old or young, thy repentance cannot come too soon, because thy sin is gone before. If thou lackest a spur to make thee run, see how every day runneth away with thy life. Youth cometh upon childhood, age cometh upon youth, death cometh upon age, with such a swift sail, that if all our minutes were spent in mortifying ourselves, yet our glass would be run out before we had purged half our corruptions."

These again are lurid and terrible words with which he describes the anguish of remorse:

''There is a warning conscience and a gnawing conscience. The warning conscience cometh before sin, tlie gnawing conscience followeth after sin. The warning conscience is often lulled asleep, but the gnawing conscience wakeneth her again. If there be any hell in this world, they which feel the worm of conscience gnaw upon their hearts may truly say that they have felt the torments of hell. Who can express that man's horror but himself? Nay, what horrors are tliere which he cannot express himself ? Sorrows are met in his soul at a feast; and fear, thought and anguish, divide his soul between them. All the furies of hell leap upon his heart like a stage. Thought calleth to fear; fear whistleth to horror; horror beckoneth to despair, and saith, Come and help me to torment the sinner. One saith that she cometh from this sin, and another saith that she cometh from that sin, so he goeth through a thousand deaths and cannot die."