Charnock excelled as a Preacher. This is an office which, whether as regards its origin, nature, design, or effects, it will be difficult to overrate. The relation in which it stands to the salvation of immortal souls, invests it with an interest overwhelmingly momentous. Our former remarks will serve to show how well he of whom we now speak was qualified for acting in this highest of all the capacities in which man is required to serve. His mental and moral endowments, his educational acquirements, his habitual seriousness, his sanctified imagination, and his vigorous faith, pre‑eminently fitted him for discharging with ability and effect the duties of a herald of the Cross. Of his style of preaching we may form a pretty accurate idea from the writings he has left, which were all of them transcribed from the notes of his sermons. We hence infer that his discourses, while excelling in solid divinity and argumentative power, were not by any means deficient in their practical bearing, being addressed not more to the understandings than to the hearts of his hearers. “Nothing,” it has been justly remarked, “can be more nervous than his reasoning, nothing more affecting than his applications.” While able to unravel with great acuteness and judgment the intricacies of a nice question in polemics, he could with no less dexterity and skill address himself to the business of the Christian life, or to the casuistry of religious experience. Perspicuous plainness, convincing cogency, great wisdom, fearless honesty, and affectionate earnestness, are the chief characteristics of his sermons.
To this it must be added that his preaching was eminently evangelical. So deeply imbued with gospel truth were his discourses, that, like the Book of the Law of old, they might be said to be sprinkled with blood, even the blood of atonement. The Cross was at once the basis on which he rested his doctrinal statements, and the armory from which he drew his most forcible and pointed appeals to the conscience. His aim seems never once to have been to catch applause to himself by the enticing words of man’s wisdom, by arraying his thoughts in the motley garb of an affected and gorgeous style, or by having recourse to the tricks of an inflated and meretricious oratory. His sole ambition appears to have been to “turn sinners from the error of their ways;” and for this end he wisely judged nothing to be so well adapted as “holding forth the words of eternal life” in their native simplicity and power, and in a spirit of sincere and ardent devotion. His object was to move his hearers, not towards himself, but towards his Master; not to elicit expressions of admiration for the messenger, but to make the message bear on the salvation of those to whom it was delivered; not to please, so much as to convert, his hearers; not to tickle their fancy, but to save the soul from death, and thus to hide a multitude of sins.
The character of his preaching, it is true, was adapted to the higher and more intelligent classes; yet was it not altogether unsuited to those of humbler rank and pretensions. He could handle the mysteries of the gospel with great perspicuity and plainness, using his profound learning for the purpose, not of mystifying, but of making things clear, so that persons even in the ordinary walks of life felt him to be not beyond their capacity. The energy, gravity, and earnestness of his manner, especially when young, contributed to render him a great favorite with the public, and accordingly he drew after him large and deeply interested audiences—a circumstance which, we can suppose, was valued by him, not because of the incense which it ministered to a spirit of vanity, but of the opportunity it afforded him of winning souls to the Redeemer. When more advanced in life, this kind of popularity, we are told, declined, in consequence of his being compelled from an infirmity of memory to read his sermons, with the additional disadvantage of requiring to supply defect of sight by the use of a glass. But an increasing weight and importance in the matter, fully compensated for any deficiency in the manner of his preaching. If the more flighty of his hearers retired, others—among whom were many of his brethren in the ministry—who knew how to prefer solidity to show, crowded to supply their places. Reckoning it no ordinary privilege to be permitted to sit devoutly at the feet of one so well qualified to initiate them into the knowledge of the deep things of God, they continued to listen to his instructions with as much admiration and profit as ever.
It is as a Writer, however, that Charnock is best known, and this, indeed, is the only character in which we can now come into contact with him. His works are extensive, but, with a single exception, posthumous. The only thing published by himself was the piece on “The Sinfulness and Cure of Thoughts,” which appeared originally in the Supplement to the Morning Exercise at Cripplegate. Yet such was the quantity of manuscript left behind him at his death, that two large folio volumes were soon transcribed, and published by his friends, Mr. Adams and Mr. Veal, to whom he had committed his papers. The Discourse on Providence was the first published; it appeared in 1680. The Discourses on the Existence and Attributes of God came next, in 1682. There followed in succession the treatises on Regeneration, Reconciliation, The Lord’s Supper, &c. A second edition of the whole works, in two volumes, folio, came out in 1684, and a third in 1702—no slight proof of the estimation in which they were held. Several of the treatises have appeared from time to time in a separate form, especially those on Divine Providence, on Man’s Enmity to God, and on Mercy for the Chief of Sinners. The best edition of Charnock’s works is that published in 1815, in nine volumes, royal 8vo; with a prefatory Dedication, and a Memoir of the Author, by the Rev. Edward Parsons of Leeds.
All Charnock’s writings are distinguished for sound theology, profound thinking, and lively imagination. They partake of that massive divinity for which the Puritan Divines were in general remarkable, and are of course orthodox in their doctrinal statements and reasonings. Everywhere the reader meets with the evidences and fruits of deep thought, of a mind, indeed, of unusual comprehension and energy of grasp, that could penetrate with ease into the very core, and fathom at pleasure the profoundest depths of the most abstruse and obscure subjects; while, from the rich stores of an exuberant and hallowed fancy, he was enabled to throw over his compositions the most attractive ornaments, and to supply spontaneously such illustrations as were necessary to render his meaning more clear, or his lessons more impressive. In a word, for weight of matter, for energy of thought, for copiousness of improving reflection, for grandeur and force of illustration, and for accuracy and felicitousness of expression, Charnock is equalled by few, and surpassed by none of the writers of the age to which he belonged. The eulogy pronounced by a competent judge on the Treatise on the Attributes, applies with equal justice to all his other writings:—“Perspicuity and depth; metaphysical subtlety and evangelical simplicity; immense learning, and plain but irrefragable reasoning, conspire to render that work one of the most inestimable productions that ever did honor to the sanctified judgment and genius of a human being.”3
The correctness of the composition, in these works, is remarkable, considering that they were not prepared for the press by the author himself, and that they must have been originally written amid scenes of distraction and turmoil, arising out of the events of the times. The latter circumstance may account for the manly vigor by which they are characterized, but it only renders their accuracy and polish the more wonderful. Refinement of taste and extensive scholarship can alone explain the chasteness, ease, and elegance of style, so free from all verbosity and clumsiness, which mark these productions. There were giants in literature in those days, and Stephen Charnock was not