Charnock, Stephen. The Existence and Attributes of God, Volume 1: Updated and Unabridged. Edited by Mark Jones. Wheaton, IL: Crossway, 2022.
Stephen Charnock (1628-1680) was one of the renowned Puritan ministers and theologians of his times and is still influential today. Charnock earned his BA at Emmanuel College in Cambridge (1646) and his MA at New College in Oxford (1652). He was a Thomas Goodwin’s church member during his time in Oxford. Moreover, he became a chaplain for Henry Cromwell in Ireland. Later, after struggling throughout the Restoration (1660) and losing his entire library in the great fire of London (1666), he became a co-pastor with Thomas Watson of a non-conformist congregation at Crosby Hall, Bishopsgate Street, London, until he died in 1680.[1]
Though only one work was published during his lifetime, this extensive work on theology proper was later published with the help of his friends who compiled his works. The Existence and Attributes of God was initially a private journal about the doctrine of God with humble adoration of God’s nature, being, and existence. His deep contemplation of God is grounded in the Scriptures, which is evident in this work. Charnock’s purpose in writing was to be heard by his congregation. His intent was to make the doctrine of God understandable for all Christians.
Summary and Review
Charnock is a prolific writer. His way of writing is lucid, can be grasped by laypeople, and at the same time be appreciated by scholars and theologians. Each discourse begins with a biblical exposition that naturally leads to the formation of the doctrine. In a sense, from Biblical Theology forms his Systematic Theology. Throughout his work, many biblical references note that this was not a novel idea but grounded in God’s words. However, it does not end there. His doctrine of God surveys the history of the church, theologians, and writers. Lastly, each discourse ends with a practical application of the doctrine, in his terms, “uses” of the said doctrine. Again, Charnock has this writing skill, making a difficult doctrine comprehensible to average Christians.
Charnock begins his doctrine of God by arguing the existence of God. To be clear, his argument perceives that there was no time or that it was irrelevant for the ancient people to deny the existence of God. As apparent in his exposition of Psalm 14:1, anyone who denies divine existence is folly. It had been an accepted norm since the Old Testament. Charnock even noted how the Serpent recognized the existence of God in Genesis 3. Likewise, Adam and Eve desired to be like God. Moreover, other nations’ concept of having ‘lords’ or ‘gods and goddesses’ is represented by a monarch, king, or pharaoh.
Divine existence can be proven through natural reason, but only grace can perfect it. He said, “Faith supposes natural knowledge, as grace supposes nature. Faith indeed is properly of things above reason, purely depending upon revelation.” This principle sounds similar to Thomas Aquinas’ theology. For Charnock, it is not the denial of divine existence or atheism that was a big issue; it was practical atheism, that is, to know that there is God and yet live one’s life as if there is no God. He said, “They profess that they know God, but in works deny him.” In a word, that is practical atheism, according to Charnock.
After discourses on divine existence and practical atheism, Charnock proceeds to offer his foundational attribute of God, i.e., God is Spirit, from an exposition of John 4:24. In this divine attribute, Charnock links divine aseity, simplicity, infinity, and immutability. For him, materiality entails finitude, parts, and mutability. Since God is Spirit, there is no limitation, no division or parts in the Godhead. God is simple and one. This doctrine also proves his supreme independency, i.e., God is a se (of himself). Independency leads to divine immutability; there is no progression in God. According to Charnock’s fourth discourse on the nature of true worship, this divine attribute was the foundation for spiritual worship.
The fifth discourse is on divine eternity. It is a negative metaphysical attribute of God. God cannot be confined in time and space. This doctrine entails God as the first cause of all causes. In his nature, there is no progression of time or growth in God. He is infinitely simple. Again, discourses three and five connect to the sixth, another negative metaphysical attribute of God, his immutability. Grounding in an exposition of Psalm 102:26-27, Charnock noted that the psalmist alludes to God’s name, “I AM” which entails changelessness, always is and self-sufficiency. From this notion, if God is changeable, then God is not perfect. Therefore, God is immutable and simple. His immutability, perfection, infinity, and self-sufficiency calls for divine omnipresence and omniscience. These final two attributes were Charnock’s seventh and eighth discourses, respectively. He noted, “As eternity is the perfection whereby he has neither beginning nor end, and immutability is the perfection whereby he has neither increase nor diminution, so immensity or omnipresence is that whereby he has neither bounds nor limitation.”
Overall, this Charnock’s first volume 1 edited by Mark Jones is a classic work on theology proper. Jones’ addition of Editor’s summary is excellent. More than a summary, he includes critical reviews, definition of theological terms, and even brief background of doctrinal surveys. Even though Charnock was not able to complete all the attributes of God, or even have a final editing, this volume 1 suffices an excellent primer for the doctrine of God. Also, volume 2’s discourse 12 on the goodness of God is a must-read as well. This work is for all Christians.
[1] Read Joel R. Beeke and Randall J. Pederson, “Stephen Charnock,” in Meet the Puritans: With a Guide to Modern Reprints (Grand Rapids, MI: Reformation Heritage Books, 2006), 142-146.
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