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Stephen Marshall (1594–1655)

One of the Westminster Divines and a heart-felt preacher.
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“If a man cannot mourn at hearing about the wrath of God, they must burn at feeling it.” – Stephen Marshall

Biography of Stephen Marshall (1594–1655):

Stephen Marshall (1594–1655). This celebrated person was born at Godmanchester in Huntingdonshire, and educated in Emanuel college, Cambridge. He was some time minister at Wethersfield in Essex, then presented to the benefice of Finchingfield in the same county; but his memory has greatly suffered from men of opposite principles. In the former situation, his people, from their warm attachment to him, expended fifty pounds to purchase him a library, and performed for him many friendly offices. It is further observed, that “he was sensible of their kindness, and engaged himself by a voluntary promise never to leave them. He had not continued long in this situation before Mr. Pickering, a reverend and learned divine, minister of Finchingfield, died. The fatness of the benefit,” it is said, “helped the patron to suitors now, but, amongst all, our Marshall was the man whom his affection made choice of to bestow his presentation upon; who having unluckily married himself to Wethersfield, knows not what course to take to sue out a bill of divorce. The great living, worth £200 a year,, is a strong temptation to the holy man’s concupiscible appetite; however, Wethersfield holds him to his promise, never to leave them. A little assembly of divines is called; and it is there debated how far Mr. Marshall’s promise is obligatory. The casuists, knowing his mind before, conclude, that it bound him not to leave them for a lesser salary, but left him at liberty to take a bigger living when he could get it. Indeed, there is no reason why any promise, though ever so solemnly and deliberately made, should stand a perpetual palisado to any godly man’s preferment. This decision satisfies his corvan. For he leaves Wethersfield, and away he goes to Finchingfield. This,” it is added, “is the first noted essay that he gave of his fidelity in keeping his promise.” (Life of Marshall, p. 11. Edit. 1680.)

In this partial and curious account of Mr. Marshall, it is also thus observed: “He was as conformable as could be desired, reading divine service, wearing the surplice, receiving and administering the sacrament kneeling; approving, commending, and extolling episcopacy and the liturgy; observing all the holidays with more than ordinary diligence, preaching upon most of them. This he did so long as he had any hopes of rising that way. His ambition was such,” says this writer, “I have great reason to believe that he was once an earnest suitor for a deanery, which is the next step to a bishopric; the loss of which made him turn schismatic. His son-in-law Nye was heard to say, ‘that if they had made his father a bishop, before he had been too tar engaged, it might have prevented all the war; and since he cannot rise so high as a bishop, he will pull the bishops as low as himself: yea, if he can, lower than he was himself when he was at Godmanchester.'”

Notwithstanding his conformity, as here represented, after his removal to Finchingfield he was silenced for nonconformity; and he remained a long time in a state of suspension. Upon his restoration to his ministry, in 1640, he did not return to his former charge, but was appointed lecturer at St. Margaret’s church, Westminster. Although he was greatly despised and reproached by the opposite party, he was a man of high reputation, and was often called to preach before the parliament, who consulted him in all affairs of importance relating to religion. “And without doubt,” says Clarendon, ” the Archbishop of Canterbury had never so great an influence upon the councils at court, as Mr. Marshall and Dr. Burgess had upon the houses of parliament, “t November 17, 1640, was observed as a day of solemn fasting by the house of commons, at St. Margaret’s, Westminster, when these two divines were appointed to conduct the public service of the day; on which occasion, it is said, they prayed and preached at least seven hours. The service being closed, the house voted thanks to both the preachers, desiring them to print their sermons; and, to afford them encouragement in future, a piece of plate was, by order of the house, presented to each.

Lord Clarendon, with other historians of a similar spirit, brings against him a charge unworthy of any honest man. The accusation relates to the ministers’ petition presented to the parliament; and, says he, ” The paper which contained the ministers’ petition, was filled with very few hands, but that many other sheets were annexed for the reception of numbers who gave credit to the undertaking. But when their names were subscribed, the petition itself was cut oft’, and a new one, of a very different nature, annexed to the long list of names; and when some of the ministers complained to Mr. Marshall, with whom the petition was lodged, that they never saw the petition to which their names were annexed, but had signed another petition against the canons, Mr. Marshall is said to reply, that it was thought fit by those who understood the business better than they, that the latter petition should be preferred rather than the former.”* This, indeed, is a charge of a very high nature, and ought to have been well substantiated. Dr. Walker, notwithstanding his extreme bigotry and enmity against the puritans, seems not to give full credit to the noble historian. “It is probable” says he, “that Mr. Marshall was deeply enough concerned in this affair;” but he appears unwilling to affirm it as a matter of fact. If, however, the above account had been true, why did not the ministers complain to the committee appointed by the house of commons to inquire into their regular methods of procuring hands to petitions? The learned historian answers, that they were prevailed upon to sit still and pass it by; for the truth of which we have only his lordship’s word, as nothing of the kind appears in Rushwortb, Whitlocke, or any other impartial writer of those times. The whole affair has, therefore, the appearance of a mere forgery, designed to blacken the memory of Mr. Marshall and the rest of the puritans. (Life of Marshall, p. 10.)

Few persons have censured our divine with greater severity than the anonymous author of ” A Letter of Spiritual Advice, written to Mr. Stephen Marshall in his Sickness,” 1643. “When I heard of your sickness,” says this writer, “I assure you I found in myself such a different apprehension of your state, from that of other ordinary sick men, that I think you will not wonder if all the king’s subjects, who wish good success to his majesty in this war, cannot impute your visitation to anything but the just severity and revenge of Almighty God, for having had so strong an influence upon the ruin of this kingdom and church. For, sir, is it not apparent that your eminent gifts of preaching have been made use of for the kindling of those flames of rebellion and civil war, and most unchristian bloodshed? Have not you, with all the earnestness and zeal imaginable, persuaded your hearers to a liberal contribution for the maintaining of this unnatural war? Have not you forsaken your own charge, to accompany and strengthen the general of your army in his resolutions and attempts against the just power and lire of his and your anointed sovereign? Does not the whole kingdom impute almost all the distractions and combustions therein as much to the seditious sermons of the preachers of your faction, as to the contrivances of those persons who set you on work? Let your own conscience be your own judge (Clarendon’s Hist. vol. i. p. 161, 162. + Walter’s Attempt, part i. p. 15) in this matter, and it will tell you, that if all these new designs should succeed to your wish, and there should happen to be a change of government, you would think yourselves wronged if you should not be acknowledged very effectual instruments in that change. These things therefore being so, you cannot accuse of uncharitableness those who think these designs not only unjust, but ruinous both to justice and religion, if they attribute it to God’s mercy to them, and vengeance on you, if he take such a fire-brand as you out of the world.”

While this anonymous calumniator thus reproaches Mr. Marshall for his zeal in the cause of the parliament, he is extremely lavish in the dignified compliments conferred upon his majesty, styling him ” God’s anointed, and a most righteous christian king.” Wood says, “that, upon the approach of the troublesome times in 1040, Mr. Marshall, Mr. Calamy, Dr. Burgess, and some others, first whispered in their conventicles, then openly preached, that for the cause of religion it was lawful for subjects to take up arms against the king.” “As to Mr. Marshall,” says Dr. Calamy, “he was an active man, and encouraged taking up arms for securing the constitution, when it appeared not only to him and his brethren, but to a number of as worthy gentlemen as ever sat in St. Stephen’s chapel, to be in no small danger; yet I am not aware that he can be justly charged with any concurrence in those things which afterwards overthrew the constitution, and tended to confusion. He wrote a defence of the side which he took in our civil broils, and I cannot hear that it was ever answered.” (• Letter of Advice, p. 1, 2. Wood’s Athens Oxon. vol. li. p. 835, 236. Calamy’s Cumin, vol. ii. p. 737.)

Mr. Marshall, at the same time, took an active part in the controversy concerning church government. The celebrated Bishop Hall having published his work in defence of episcopacy and the liturgy, called, ” An Humble Remonstrance to the high Court of Parliament,” 1640, he united with several of his brethren in writing the famous book, entitled, “An Answer to a Book, entitled, “An Humble Remonstrance;” in which the Original of Liturgy and Episcopacy is discussed, and Queries propounded concerning both. The Parity of Bishops and Presbyters in Scripture demonstrated; the Occasion of their Imparities in Antiquity discovered; the Disparity of the ancient and our modern Bishops manifested; the Antiquity of Ruling Elders in the Church vindicated: the Presbytical Church bounded. Written by Smectymnuus,” 1641. The word smectymnuus is composed of the initials of its authors’ names, who were Stephen Marshall, Edmund Calamy, Thomas Young, Mattliew Newcomen, and William Spurstowe. “The work,” it is said, ” is certainly written with great fierceness of spirit and much asperity in language, containing eighteen sections, in the last of which the differences between the prelatists and puritans are aggravated with great bitterness.” The same author, on the same page, says, “it was, indeed, a very well written piece, therefore we find frequent reference to it in all the defences and apologies for nonconformity, which have been since published.” Mr. Calamy affirms, that it “gave the first deadly blow to episcopacy.” The learned Dr. Kippis says, “it was a production of no small importance in its day; and was drawn up in a style of composition superior to that of the puritans in general, and, indeed, of many other writers at that period.” The learned Bishop Wilkins represents it as “a capital work against episcopacy.” (Biog. Britan. Tol. iii. p. 132, 136. Edit. 1778.)

The book is concluded by a postscript, in which is contained an historical narrative of the bitter effects of episcopacy, as pride, luxury, bribery, extortion, rebellion, treason, etc.; and the whole is closed thus:—”The inhuman butcheries, blood-sheddings, and cruelties of Gardiner, Bonner, and the rest of the bishops in Queen Mary’s days, are so fresh in every man’s memory, as that we conceive it a thing altogether unnecessary to make mention of them. Only we fear, lest the guilt of the blood then shed should yet remain to be required at the hands of this nation, because it hath not quickly endeavoured to appease the wrath of God, by a general and solemn humiliation for it. What the practices of the prelates have been ever since, from the beginning of Queen Elizabeth to this present day, would fill a volume, like Ezekiel’s roll, with lamentation, mourning, and woe to record. For it hath been their great design to hinder all further reformation; to bring in doctrines of popery, arminianism, and libertinism; to maintain, propitiate, and much increase the burden of human ceremonies; to keep out, and beat down the preaching of the word, to silence the faithful ministers of it, to oppose and persecute the most zealous professors, and to turn all religion to a pompous outside; and to tread down the power of godliness. Insomuch, as it is come to an ordinary proverb, that when any thing is spoiled, we use to say, The bishop’s foot hath been in it. And in this, and much more which might be said, fulfilling Bishop Bonner’s prophecy, which, when he saw that in King Edward’s reformation there was a reservation of ceremonies and hierarchy, is credibly reported to have used these words, ‘Since they have begun to taste our broth, the// will not be long ere they will eat our beef.”

Upon the publication of the above work, Bishop Hall wrote his “Defence of the Humble Remonstrance against the frivolous and false Exceptions of Smectymnuus,” 1641. To this, Smectymnuus published a reply, entitled, “A Vindication of the Answer to the Humble Remonstrance, from the unjust Imputations of Frivolousness and falsehood: wherein the cause of the Liturgy and Episcopacy is further debated,” 1641. The learned prelate concluded the dispute by publishing his piece entitled, “A short Answer to a tedious Vindication of Smectymnuus,” 1641.

In this year, Mr. Marshall was appointed chaplain to the Earl of Essex’s regiment in the parliament’s army. Dr. Grey, in contempt, denominates him and Dr. Downing of the two famed casuistical divines, and most eminent campchaplains;” and charges them, on the authority of Clarendon and Echard, with publicly avowing,” that the soldiers lately taken prisoners at Brentford, and released by the king upon their oaths, that they would never again bear arms against him, were not obliged by that oath; but by their power they absolved them, and so engaged those miserable wretches in a second rebellion.” This, as well as the foregoing account, has all the appearance of forgery, with a view to calumniate the two excellent divines. Priestly absolution was as remote as possible from the practice of the puritans; and they rejected all claims to the power of it with the utmost abhorrence. The parliament’s army, at the same time, stood in so little need of these prisoners, which were only 150 men, that there is good reason to suspect the whole account to be a falsehood. (Neals’ Puritans, volume 3, pages 3-4)

In the year 1643, Mr. Marshall was chosen one of the assembly of divines, and was a most active and valuable member. In this public office it was impossible for him to escape the bitter censures of the opposite party. One of them, speaking of him as a member of the assembly, says, “He quickly grows to be master, and is so called by all. They sit, not to consult for the reformation of religion in things that are amiss, but to receive (he parliament’s commands to undo and innovate religion. In which work, or rather drudgery of the devil, our active Stephen needs neither whip nor spur: tooth and nail he bends himself to the overthrow of the hierarchy, root and branch.” Dr. Heylin, with his usual modesty, calls him “the great bellwether of the Presbyterians;” and affirms, that though he had the chief hand in compiling the directory, he married his own daughter by the form prescribed in the Book of Common Prayer; which he had no sooner done than he paid down five pounds to the churchwardens of the parish, as a fine for using any other form of marriage than that contained in the directory. The truth of this representation of so excellent a person as Mr. Marshall, especially from the pen of Dr. Heylin, is extremely doubtful, if not unworthy of the smallest credit.

Mr. Marshall frequently united with his brethren in the observance of public fasts, when the services were usually protracted to a very great length. On one of these occasions, it is said, “that Dr. Twisse having commenced the public service with a short prayer, Mr. Marshall prayed in a wonderful, pathetic, and prudent manner for two hours. Mr. Arrowsmith then preached an hour, then they sung a psalm; after which Mr. Vines prayed nearly two hours, Mr. Palmer preached an hour, and Mr. Seaman prayed nearly two hours. Mr. Henderson then spoke of the evils of the time, and how they were to be remedied, and Dr. Twisse closed the service with a short prayer.” (Life of Marshall, p. 11; Dr. Peter Heylin, preaching at Westminster abbey, before Bishop Williams, and endeavouring to justify the church in the imposition of doctrine and ceremonies, and to censure the nonconformists, be said, ” Instead of hearkening to the voice of the church, every man hearkeus to himself, and cares not if the whole miscarry so that he himself may carry his own devices. Upon which stubborn height of pride, what quarrels have been raised? what schisms in every corner of the church ?—To inquire no further, some put ail into open tumult rather than conform to the lawful government derived from Christ and his apostles.” On expressing these words, the bishop, sitting in the great pew, knocked aloud with his staff upon the pulpit, saying, “No more of that point, no more of that point, Peter.” To whom he immediately answered, “I have a little more to say, my hud, and then I have done; when he proceeded to finish his subject. Biog. Britan. vol. iv. p. 2597. Edit. 1747; Heylin’s Examen Historicum, p. 264; Biog. Britan. vol. i. p. 512. Edit. 1778.)

In the year 1644, he attendee! the commissioners of parliament at the treaty of Uxbridge. In 1645, he was chosen one of the committee of accommodation, to secure the peace of the church, and promote, as far as possible, the satisfaction of all parties. The year following, he was appointed, together with Mr. Joseph Caryl, chaplain to the commissioners of the king at Newcastle, in order to an accommodation for peace. Removing thence, house in Northamptonshire, the two chaplains performed divine worship there; but his majesty never attended. He spent his Lord’s Day in private; and though they waited at table, he would not so much as allow them to ask a blessing. The Oxford historian, who mentions this circumstance, relates the following curious anecdote:—”It is said that Marshall did, on a time, put himself more forward than was meet to say grace; and, while he was long in forming his chaps, as the manner was among the saints, and making ugly faces, his majesty said grace himself, and was fallen to his meat, and had eaten up some part of his dinner, before Marshall had ended the blessing; but Caryl was not so impudent.”

About the above period, Mr. Marshall and Mr. Nye were, by order of the parliament, appointed to attend the commissioners to Scotland, whose object was to establish an agreement with the Scots.t In their letter to the assembly, they assure their brethren, that the ministers in the north are wholly on the side of the parliament. They conclude their canting letter, as Dr. Grey calls it, in the following words, “We scarce ever saw so much of Christ for us as this day, in the assembly’s carrying of this business: such weeping, such rejoicing, such resolution, such pathetical expressions, as we confess hath much refreshed our hearts, before extremely saddened with ill news from our dear country; and hath put us in good hope that this nation (which sets about this business as becometh the work of God and the saving of the kingdoms) shall be the means of lifting up distressed England and Ireland.”

In the year 1647, Mr. Marshall was appointed, together with Mr. Vines, Mr. Caryl, and Dr. Seaman, to attend the commissioners at the treaty of the Isle of Wight, when he conducted himself with great ability and moderation. The house of commons having now many important affairs under consideration, Mr. Marshall and Mr. Nye, by order of the house, December 31, 1647, were desired to attend the next morning to pray with them, that they might enjoy the direction and blessing of God in their weighty consultations.(Dr. Grey, on the authority of ” An Apology for the Bishops,” says, that Mr. Marshall having once petitioned the king for a deanery, and at another time for a bishopric, and being refused, his majesty told him at llolmby, that he would on this account overthrow all.—Grey’s Exam. vol. i. p. 392.) In the year 1(554, when the parliament voted a toleration of all who professed to hold the fundamentals of Christianity, Mr. Marshall was appointed one of the committee of learned divines, to draw up a catalogue of fundamentals to be presented to the house, + About the same time he was chosen one of the tryers. (Wood’s Athens Oxon. vol. ii. p. 375; Clarendon’s Hist. vol. ii. p. 232; Grey’s Examination, vol. ii. p. 94).

A writer already mentioned, who employs thirty quarto pages in little else than scurrility and abuse, gives the following account of him: “Because the church could not be destroyed without the king, who was more firmly wedded to it than Mr. Marshall was either to his wife or his first living; the king, and all who adhered to him, and the church, must be destroyed together: to whose ruin Mr. Marsh ill contributed not a little. His thundering in all pulpits; his cursing all people who were backward in engaging against him; his encouraging all those whose rillany made them forward in undertaking that great work, warranting them no small preferment in heaven if they would lay down their lives for the cause; his menaces and private incitations, becoming drum-major or captain-general to the army, praying from regiment to regiment at Edgehill. His religion stood most in externals: in a Jewish observation of the sabbath, praying, preaching, fasts, and thanksgivings. Under these specious shows,” adds the unworthy biographer, “the mystery of iniquity lay hid.” (• Whiilocke’s Mem. p. 220, 287; Sylvester’s Life of Baxter, part ii. p. 197-199; Life of Marshall, p. 13, I7; Echard’s Hist. vol. ii. p. 783.)

Mr. Echard, with his usual candour, denominates him a famous incendiary, and assistant to the parliamentarians; their trumpeter in their fasts, their confessor in their sickness, their counsellor in their assemblies, their chaplain in their treaties, their champion in their disputations;” and then adds, “This great Shimei, being taken with a desperate sickness, departed the world mad and raving;” than, which there never was a more unjust aspersion. Mr. Baxter, who knew him well, calls him ” a sober and worthy man;” and used to observe, on account of his great moderation, that if all the bishops had been of the same spirit as Archbishop Usher, the independents like Mr. Jeremiah Burroughs, and the presbyterians like Mr. Stephen Marshall, the divisions of the church would soon have been healed. He was, indeed, taken ill, and obliged to retire into the country tor the benefit of the air, when the Oxford Mercury published to the world that he was distracted, and in his rage constantly cried out, that he was damned for adhering to the parliament in their war against the king. But he lived to refute the unjust calumny, and published a treatise to prove the lawfulness of defensive war, in certain cases of extremity. Upon his retirement from the city, he spent his last two years at Ipswich. His last words when upon his death-bed, according to Mr. Petyt, were, King Charles, King Charles, and testified much horror and regret for the bloody confusions he had promoted. This representation appears to be void of truth, and only designed to reproach his memory. For Mr. Giles Firmin, who knew him in lite, and attended him in death, observes, in a preface to one of Mr. Marshall’s posthumous sermons, “That he left behind him few preachers like himself; that he was a Christian in practice as well as profession ; that he lived by faith, and died by faith, and was an example to the believers, in word, in conversation, in charity, in faith, and in purity. And when he, together with some others, conversed with him about his death, he replied, ‘I cannot say, as one did, I have not so lived that I should now be afraid to die; but this I can say, I have so learned Christ, that I am not afraid to die.'” He enjoyed the full use of his understanding to the last; but, for some months previous to his death, he lost his appetite and the use of his hands.

He was justly accounted an admired preacher, but, to refute this account of his character, Dr. Grey quotes several passages from his sermons preached on public occasions; among which are the following:—”Beloved, our days are better than they were seven years ago; because it is better to see the Lord executing judgment, than to see men working wickedness; and to behold people lie wallowing in their blood, rather than apostatizing from God, and embracing idolatry and superstition, and banishing the Lord Christ from amongst men.—Carry on the work still. Leave not a rag that belongs to popery. Lay not a bit of the Lord’s building with any thing that belongs unto antichrist’s stuff; but away with all of it, root and branch, bead and tail; throw it out of the kingdom.—I could easily «et before you a catalogue of mercies. You have received many peculiar to your own persons, to your souls and bodies, your estates and families, privative mercies, positive mercies. You eat mercies, drink mercies, wear mercy’s clothes, are compassed about and covered with mercies, as much as ever the earth was in Noah’s flood.”* These sermons, of which this is a specimen, so abound with striking comparisons, and contain so pointed an appeal to the hearers, that though they are not suited to the taste of modern eloquence, it is easy to conceive-how they might gain great admiration in those times. The doctor’s refutation, therefore, refutes itself. (Sylvester’s Life of Baxter, part ii. p. 199; Grey’s Examination, vol. I1. p. 146; Neal’s Puritans, vol. iv. p. 19.)
Mr. Marshall was certainly a useful as well as admired preacher, of which the following instance is preserved on record:—Lady Brown, wife to an eminent member of the long parliament, was under great trouble about the salvation of her soul. For some time she refused to attend upon public worship, though it bad formerly been her great delight. She asked what she should do there, and said it would only increase her damnation! In this state of mind she was persuaded, and almost forced to hear Mr. Marshall; when the sermon was so exactly suited to her rase, and so powerfully applied to her mind, that she returned home in transports of joy.—Calamy’s Account, vol. i. p. 467.

Another author endeavours to expose Mr. Marshall to public contempt, on account of his sentiments delivered in his sermons before the parliament. We give these sentiments in his own words, as transcribed from his sermons: “Christ,” says he, “breaks and moulds commonwealths at his pleasure. He hath not spoke much in his word how long they shall last, or what he intends to do with them: only this, that all kings and kingdoms that make war against the church, shall be broken in pieces; and that, in the end, all the kingdoms of the world shall be the kingdoms of our Lord and his saints; and they shall reign over them. Did ever any parliament in England lay the cause of Christ and religion to heart as this hath done? Did ever the city of London, the rest of the tribes, and the godly party throughout the land, so willingly exhaust themselves, that Christ might be set up? Let all England cry that our blood, our poverty, &c. are abundantly repaid in this, that there is such a concurrence to set the Lord Christ upon his throne, to be Lord and Christ over this our Israel.” There is more to the same purpose; but this contains a sufficient specimen.
Newcourt calls him “The Geneva-Bull, and a factious and rebellious divine;” and Wood styles him “a notorious independent, and the archflamen of the rebellious rout.” The fact however is, he never was an independent, but lived and died an avid presbyterian. And with respect to his rebellion, what is observed above will afford every impartial reader a sufficient refutation of the charge. Fuller has classed him among the learned writers of Emanuel college; and gives him the following character: “He was a minister well qualified for his work; yet so supple, that he did not break a joint in all the alterations of the times. Although some suspected him of deserting his presbyterian principles; yet upon his death-bed he gave full satisfaction of the contrary.”| He died in the month of November, 1655, when his remains, were interred with great funeral solemnity ia Westminster abbey, but were dug up, together with many others, at the restoration! Mr. Hugh Glover, ejected in 1662, was his successor at Finchingfield. Mr. Marshall wrote with considerable ability against the baptists, and published many sermons preached before the parliament, the titles of some of which we have collected.



His Works:

Reformation and Desolation by Stephen Marshall
Buy the Printed Book HERE

The Works of Stephen Marshall available in old English (Puritan Publications is working to publish the remaining of Marshall’s works):

1. A peace-offering to God. A sermon preached to the Honourable House of Commons assembled in Parliament, at their publique thanksgiving, September 7. 1641. For the peace concluded between England and Scotland. By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House. London: printed by T.P. and M.S. for Samuel Man, dwelling in St. Pauls Church-yard, at the signe of the Swan, 1641.
2. A sermon preached before the Honourable House of Commons, now assembled in Parliament, at their publike fast, November 17. 1640. Upon 2 Chron. 15. 2. The Lord is with you, while yee bee with him: and if yee seek him, he will be found of you: but if yee forsake him, he will forsake you. By Stephen Marshall, Batchelour in Divinity, minister of Finchingfield in Essex. Published by order of the said House. London: Printed by J. Okes, for Samuel Man, dwelling in St. Pauls Church-yard, at the signe of the Swan, 1641.
3. Meroz curse for not helping the Lord against the mightie. Being the substance of a sermon, preached on a day of humiliation, at St. Sepulchers, London, Decemb. 2. 1641. By that powerfull and Godly [divine,] Mr. Stephen Marsh[all.] Published in one sheet of paper, [(not by the author)] but by a lover of truth, for t[heir good especially] that are not able to buy big[ger books.] Being a very seasonable subject, [wherein all that either] out of policie or sloth, refuse to [helpe the Lord, may see] their danger; and they that are willin[g are called, and directions] given to them, both what manner o[f persons they ought to be,] and what they ought to do [to helpe the Lord.] Wherein also every true Chri[stian may see, that though] they be never so weake or poore, [yet they may, and ought] to helpe the Lord, and by w[hat meanes.] London : printed for John Wright junior.
4. A most true and succinct relation of the late battell neere Kineton in Warwick-shire, expressed in a letter from that godly and reverend divine Master Stephen Marshall, to his friend a worthy Member of the Honourable House of Commons. London: printed for H.S., Novemb. 3. 1642.
5. Reformation and desolation: or, A sermon tending to the discovery of the symptomes of a people to whom God will by no meanes be reconciled. Preached to the Honourable House of Commons at their late solemne fast, Decemb. 22. 1641. By Stephen Marshall B.D. Minister of Finching-field in Essex. Published by order of that House. London: printed for Samuel Gellibrand, at the Brasen Serpent in Pauls Churchyard, 1642.
6. A copy of a letter written by Mr Stephen Marshall to a friend of his in the city, for the necessary vindication of himself and his ministry, against that altogether groundlesse, most unjust, and ungodly aspersion cast upon him by certaine malignants in the city, and lately printed at Oxford, in their Mendacium aulicum, otherwise called Mercurius aulicus, and sent abroad into other nations to his perpetuall infamy. In which letter the accusation is fully answered. And together with that, the lawfulnesse of the Parliaments taking up defensive arms is briefly and learnedly asserted and demonstrated, texts of Scripture cleared, all objections to the contrary answered, to the full satisfaction of all those that desire to have their consciences informed in this great controversie. London: printed for Samuel Gellibrand, at the Brazen Serpent in Pauls Church-yard, 1643.
7. A letter from Mr. Marshall, and Mr. Nye, appointed assistants to the commissioners of Scotland: to their brethren in England, concerning the successe of their affaires there, partly concerning the covenant. Published by the order of the House of Commons. London: printed for John Bellamy and Ralph Smith, 1643.
8. A plea for defensive armes: or, A copy of a letter written by Mr Stephen Marshall to a friend of his in the city, for the necessary vindication of himself and his ministerie, against that altogether groundlesse, most unjust, and ungodly aspersion cast upon him by certai malignants in the city, and lately printed at Oxford, in their Mendacium aulicum, otherwise called, Mercurius Aulicus, and sent abroad into other nations to his perpetual infamie. In which letter the accusation is fully answered. And together with that, the lawfulnesse of the Parliaments taking up defensive arms is briefly and learnedly asserted and demonstrated, texts of Scripture cleared, all objections to the contrary answered, to the full satisfaction of all those that desire to have their consciences informed in this great controversie. London: printed for Samuel Gellibrand, at the Brazen Serpent in Pauls Church-yard, 1643.
9. The song of Moses the servant of God, and the song of the Lambe: opened in a sermon preached to the Honorable House of Commons, at their late solemne day of thanksgiving, Iune 15. 1643. for the discovery of a dangerous, desperate, and bloudy designe, tending to the utter subversion of the Parliament, and of the famous city of London. By Stephen Marshall, B.D. and Pastor of Finchingfield in Essex. Published by order of that House. London: printed for Sam: Man and Sam: Gellibrand in Pauls Church-yard, 1643.
10. Two speeches spoken at a common hall, Octob. 27. 1643. 1. By Sir Henry Vane. 2. By Master Marshall. VVherein is shevved the readinesse of the Scots to assist the kingdome and Parliament of England to the utmost of their power. Edinburgh : printed by Robert Bryson, anno Dom. 1643.
11. A divine project to save a kingdome: Opened in a sermon to the Right Honorable the Lord Maior and court of aldermen, of the citie of London, at their anniversary meeting on Easter Munday, Apr. 22. 1644. at Christ-Church. By Stephen Marshall, B.D. Minister of Gods word at Finchingfield in Essex. Imprimatur, Charles Herle. London: printed by Richard Cotes, for Stephen Bowtell, and are to be sold at his shop at the signe of the Bible in Popes-head-Alley, 1644.
12. A sacred panegyrick, or A sermon of thanks-giving preached to the two Houses of Parliament, His Excellency the Earl of Essex, the Lord Major, court of aldermen, and common councel of the city of London, the reverend Assembly of Divines, and commissioners from the Church of Scotland. Upon occasion of their solemn feasting, to testifie their thankfulness to God, and union and concord one with another, after so many designs to divide them, and thereby to ruin the kingdome, Jan. 18. 1643. By Stephen Marshall, B.D. minister of Gods Word at Finching-field in Essex. Published by order of the Lords and Commons. London: printed for Stephen Bowtell, and are to be sold at his shop at the sign of the Bible in Popes-head-ally, 1644.
13. A Sermon of the Baptizing of Infants. Preached in the Abbey Church at Westminster, at the Morning Lecture, appointed by the Honorable House of Commons
London : Printed by Richard Cotes for Stephen Bowtell, at the signe of the Bible in Popes-head-Alley.
14. Threnodia. The churches lamentation for the good man his losse: delivered in a sermon to the Right honourable the two Houses of Parliament, and the Reverend Assembly of Divines, at the funerall of that excellent man John Pym, Esquire, late a member of the Honourable House of Commons. Preached in the Abbey-Church of Westminster, by Stephen Marshall, B.D. Minister of Gods word at Finching-field in Essex. Published by order of the House of Commons.
London : printed for Stephen Bowtell, and are to be sold at his shop in Popes head Alley, 1644.
15. A sacred record to be made of Gods mercies to Zion: a thanksgiving sermon preached to the two Houses of Parliament, the Lord Major, Court of Aldermen, and Common-Councell of the city of London, at Christ-Church, June 19. 1645. Being the day of their publike thanksgiving to almighty God for the great and glorious victory obtained by the Parliaments army under the conduct of Sir Thomas Fairfax in Naseby-field. By Stephen Marshall B.D. Minister of Gods Word at Finching-field in Essex. London: Printed by Rich. Cotes for Stephen Bowtell, and are to be sold at the sign of the Bible in Popes-head-Alley.
16. Gods master-piece. A sermon tending to manifest Gods glorious appearing in the building up of Zion: preached to the Right Honourable the House of Peers, in the Abbey Church of Westminster, March 26. 1645. Being the day of the monthly publike fast, by Stephen Marshall, B.D. minister of Gods Word, at Finching-field in Essex. Published by order of the House of Peeres. London : printed by Richard Cotes, for Stephen Bowtell, and are to be sold at the signe of the Bible in Popes-head Alley, 1645.
17. The strong helper or, The interest, and power of the prayers of the destitute, for the building up of Sion. Opened in a sermon before the Honorable House of Commons assembled in Parliament, upon the solemn day of their monethly fast, April 30. 1645. By Stephen Marshall, B.D. minister of Gods Word, at Finching-field in Essex. London: Printed by Richard Cotes, for Stephen Bowtell, and are to be sold at the signe of the Bible in Popes-head Alley, 1645.
18. A defence of infant-baptism: in answer to two treatises, and an appendix to them concerning it; lately published by Mr. Jo. Tombes. Wherein that controversie is fully discussed, the ancient and generally received use of it from the apostles dayes, untill the Anabaptists sprung up in Germany, manifested. The arguments for it from the holy Scriptures maintained, and the objections against it answered. By Steven Marshall B.D. minister of the Gospell, at Finchingfield in Essex.
London : by Ric. Cotes, for Steven Bowtell, and are to bee sold at his shop, at the Bible in Popes-head Alley, 1646.
19. A two-edged sword out of the mouth of babes, to execute vengeance upon the enemy and avenger. Presented in a sermon to the Right Honourable the House of Lords assembled in Parliament, in the Abbey-Church at Westminster, Octob. 28. 1646. the solemn day of their monthly fast. By Stephen Marshall B.D. minister of Gods Word at Finchingfield in Essex. London: Printed by R. Cotes for Stephen Bowtell, at the Bible in Popes-head-alley, 1646.
20. A sermon preached to the Honorable House of Commons assembled in Parliament: at their late solemne fast, Januar. 26. 1647. at Margarets Westminster. By Steven Marshall, B.D. London: printed by Richard Cotes, for Steven Bowtell, at the signe of the Bible in Popes-head Alley, 1647
21. A sermon preached to the two Houses of Parliament, at their solemn meeting to praise God for his infinite mercy in the restoring of the said Houses of Parliament to their honor and freedome with so little effusion of blood: at the Abbey-Church in Westminster, Aug. 12. 1647. By Stephen Marshall, B.D. Minister of Finchingfield in Essex. London : Printed by R. Cotes for Stephen Bowtell, at the Bible in Popeshead-Alley, 1647.
22. An expedient to preserve peace and amity, among dissenting brethren. By a brother in Christ. London: printed for H.R. and are to be sold at his shop at the signe of the three Pigeons in Pauls Churchyard, 1647.
23. The right vnderstanding of the times: opened in a sermon preached to the Honorable House of Commons, December 30. 1646. at Margaret Westminster, being the day of their solemne monethly fast. By Stephen Marshall, B.D. Minister of Gods Word at Finchingfield in Essex. London: Printed by Richard Cotes, for Stephen Bowtell, and are to bee sold at the signe of the Bible in Popes-head Alley, 1647.
24. Emmanuel: a thanksgiving-sermon preached to the Honourable House of Commons upon their solemn day of praising God for the victory obtained by the Parliaments forces in Southvvales. In the church of Margarets Westminster, May 17. 1648. By Stephen Marshall B.D. minister of Gods Word at Finchingfield in Essex. London: printed by R. Cotes for Stephen Bowtell at the sign of the Bible in Popes-head Alley, 1648.
25. The sinne of hardnesse of heart: the nature, danger, and remedy of it. Opened in a sermon, preached to the Honorable House of Commons, July 28. 1648. being the day of their solemne monethly fast. By Stephen Marshall, B.D. minister of Gods Word at Finchingfield in Essex. Published by order of that House.
London : printed by R. Cotes, for Stephen Bowtell, at the signe of the Bible in Popes-head Alley, 1648. Wing (2nd ed.), M783; Thomason, E.455[3]; ESTC Citation R204198 [4], 40 p. ; 4⁰.
26. A sermon preached to the right honourable the lord mayor, and court of aldermen of the City of London, at their anniversary meeting on Easter Monday April 1652. at the Spittle. Wherein the unity of the saints with Christ, the head, and especially with the church, the body; with the duties thence arising, are endeavoured to bee cleared. Tending to heale our rents and divisions. By Stephen Marshal B.D. and minister of the gospel at Finchingfield in Essex. London : printed by R.I. for Stephen Bowtel, at the Bible in Popes-Head-Alley, 1652.
27. The power of the civil magistrate in matters of religion vindicated. The extent of his power determined. In a sermon preached before the first Parliament on a monthly fast day. By the late faithfull and laborious servant of Christ, Mr. Stephen Marshall, B.D. and minister of the Gospel for many yeers in Fenchenfield, but the two last yeers of his life in Ipswich. Published by G. Firmin minister of Shalford, with notes upon the sermon. London: printed for Nathaniel Webb, and William Grantham, at the sign of the Black Bear in St. Pauls Church-yard, neer the little north door, 1657.
28. The works of Mr Stephen Marshall, late minister of the Gospel at Finching-Field in Essex. And since at Ipswitch in Suffolk. The first part. Viz. I. Of Christ’s intercession. And of sins of infirmity. II. The high priviledge of beleevers. They are the sons of God. III. Faith the only means spiritually to feed on Christ. IV. Of self-denial. V. The saints duty to keep their heart in a good frame, etc. VI. The mystery of spiritual life. Attested by Ralph Venning. London : printed by Peter Cole, and Edward Cole, printers and book-sellers, at the sign of the Printing-press in Cornhil near the Royal Exchange, 1661.

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Reformed Theology at A Puritan's Mind