A Few Remarks Regarding
Richard Muller’s Post-Reformation Reformed Dogmatics, Volume 1 (#1)
I have been hearing for several
years about the great scholarship of Richard Muller. I finally bought the Logos edition of all
four volumes, and I am in the process of slowly and methodically reading through
the multi-volume work. My favorite
apologetics multi-volume work is by the late Dr. Carl F. H. Henry, who was a student
of Dr. Gordon H. Clark. But that’s a discussion
for another day. I was suspicious of
Muller from all that I was hearing about him from the so-called Reformed
experts, namely R. Scott Clark and others who claim to represent the Reformed center,
i.e., middle of the road Reformation theology.
Unfortunately, at least a few of my suspicions have been confirmed early
on, though I have only read about fourteen percent of the first volume.
Of course, my opinions in regards
to Calvinism and Reformation theology were formed early on by my readings from
Louis Berkhof, Charles Hodge, and Dr. Gordon H. Clark. The strongest influence on my theological presuppositions
or axioms come from Scripture and reading the commentary on the Westminster
Confession of Faith by Dr. Clark, who said that the WCF emphasizes the system
of propositional and theological truth in descending order of importance. Following Dr. Clark’s remarks, then, the primary
source of theology for the Westminster divines was the doctrine of Sola
Scriptura, which is chapter one. Second,
the next most important doctrine is the doctrine of the trinity, which is
chapter two. And the third most
important doctrine of the Westminster Confession is the doctrine of predestination.
Almost immediately Muller begins
his downgrading of the doctrine of predestination when he says that was an
important doctrine; but in a latitudinarian fashion he wants to emphasize a
more broadly Reformed basis for theology.
In other words, he says that predestination is subordinate to Scripture,
the Trinity, Christology, and covenant theology. The WCF does indeed emphasize both Scripture
and the Trinity above predestination.
However, in the WCF both Christology and covenant theology are subordinated
to predestination. We do not see a
mention of redemption and Christology until chapter eight and even covenant
theology in chapter seven is mentioned prior to the doctrine of Christ or
Christology. Though some have argued for
an infralapsarian priority of the WCF, I think it could be legitimately argued
that the WCF emphasizes the supralapsarian view since God’s eternal decree
ranks higher than the doctrine of the fall, which is in chapter six. Even the doctrine of providence in chapter five,
a working out and governing of all things according to God’s eternal decree,
occurs prior to the doctrine of the fall.
Even creation precedes both providence and the fall in the priority of
the descending order of importance, chapter four. This would seem to indicate that the logical
order of the decrees places everything, including election and reprobation,
prior to creation. This is in fact
confirmed by chapter five:
God, the great Creator
of all things, doth uphold,a direct, dispose, and govern all
creatures, actions, and things,b from the greatest even to the least,c
by his most wise and holy providence,d according to his
infallible foreknowledge,e and the free and immutable counsel of
his own will,f to the praise of the glory of his wisdom, power,
justice, goodness, and mercy.g
II. Although, in relation to the foreknowledge
and decree of God, the first cause, all things come to pass immutably and
infallibly;h yet, by the same providence, he ordereth them to fall
out according to the nature of second causes, either necessarily, freely, or
contingently.i
III. God in his ordinary providence maketh use of
means,k
yet is free to work without,l above,m and against
them,n
at his pleasure.
IV. The almighty power, unsearchable wisdom, and
infinite goodness of God, so far manifest themselves in his providence, that it
extendeth itself even to the first fall, and all other sins of angels and men,o
and that not by a bare permission,p but such as hath
joined with it a most wise and powerful bounding,q and otherwise
ordering and governing of them, in a manifold dispensation, to his own holy
ends;r
yet so as the sinfulness thereof proceedeth only from the creature, and not
from God; who, being most holy and righteous, neither is nor can be the author
or approver of sin.s[1]
The first thing to notice here is
that God is the primary and first cause of everything. Therefore, Muller’s attempt to get God off
the hook fails miserably. Muller, in
fact, affirms Amyraldianism, not five point Calvinism:
3. The breadth of the Reformed orthodox
phenomenon. In the high orthodox era, orthodoxy continued to
be defined in terms of the major confessional trajectories of the Reformation
as a churchly theology in academic and popular forms, whether positive or
polemical, exegetical, catechetical, or dogmatic, conceived in the context and
within the doctrinal boundaries set by the Reformed confessions. This understanding
of orthodoxy (which, arguably, belongs to the sixteenth and seventeenth
centuries) has not been consistently obliged by modern discussions of
post-Reformation Reformed thought. Thus, if one anachronistically draws a
rather strict and narrow line of development from Calvin to Turretin and
denominates only what fits in this particular Genevan trajectory as
“orthodoxy,” then various Reformed views, developed entirely within the
confessional understanding of the sixteenth and seventeenth-century Reformed,
can be cordoned off and identified as opponents of the Reformed orthodox.112
Bullinger’s covenantal thought can be segmented off from “Calvinism,” and
Cocceius’ form of covenant theology can then be set against the strictly
“orthodox,” as if they (or, indeed, Calvin!) objected to an emphasis on
covenant.113 Infralapsarian and supralapsarian forms of the doctrine of
predestination can become identifiers of alternative orthodoxies—which, however
bitter the debate, they clearly were not. Indeed, any variation of doctrine
incapable of being accommodated to Calvin’s 1559 Institutes can come to be viewed by the older scholarship as a
deviation from the norm of Reformed theology—without any recognition of the
fact that doctrinal variations and even highly polemical debates over doctrinal
formulae that took place within the
confessional boundaries all belonged to the broad stream of Reformed orthodoxy.[2]
While Muller is indeed a thorough
scholar, this short quote illustrates his overall presupposition that Reformed
theology is not Calvinist at all. Instead,
Muller wants to marginalize what is called Calvinism today and upstage Calvin
by those who disagreed with the Scriptural emphases of hardcore predestinarians. Ironically, even Martin Luther was a hardcore
predestinarian as anyone reading the Bondage of the Will can see. Modern Reformed theologians wish to emphasize
the bondage of humanity to sin, but that is not the only thing that Luther was highlighting
in his book written against Erasmus and libertarian free will:
Sect.
IX.—THIS, therefore, is also essentially necessary and
wholesome for Christians to know: That
God foreknows nothing by contingency, but that He foresees, purposes, and does
all things according to His immutable, eternal, and infallible will. By this thunderbolt, “Free-will” is thrown
prostrate, and utterly dashed to pieces. Those, therefore, who would assert
“Free-will,” must either deny this thunderbolt, or pretend not to see it, or
push it from them. But, however, before I establish this point by any arguments
of my own, and by the authority of Scripture, I will first set it forth in your
words. (See: Covenanters: Bondage of the Will).
Of course, I do not have the time
or resources to refute and rebut everything Muller has written. I am not a professional scholar. I have a secular job and must do my scholarly
reading on a part-time basis.
The reader should also be aware
that I do not agree with the doctrine of common grace, which is another area of
contention between the semi-Calvinists and conservative and classical
Calvinists. Common grace accepts the
legitimacy of liberal scholarship under the pretense that liberal scholars are
objective at least some of the time.
However, there is really no such thing as objective scholarship, since
everyone brings axioms and presuppositions to their work. It is therefore important that Reformed
scholarship begin with the axiom of Scripture.
This is the doctrine called Scripturalism by some of Gordon Clark’s
supporters. Even textual criticism is subordinate
to Scripture. This means that we must
have a presupposed standard text for biblical translations. The Westminster divines accepted the Textus
Receptus and the Hebrew Masoretic Text as the basis for English translations of
the Bible, including the canonical issues raised by the longer ending to Mark
16 and the trinitarian verses of 1 John 5:7-8.
#1. Muller, Richard A. Post-Reformation
Reformed Dogmatics: The Rise and Development of Reformed Orthodoxy; Volume 1: Prolegomena to Theology. 2nd
ed. Grand Rapids, MI: Baker Academic, 2003. Print.
a Heb. 1:3. Who being the brightness of his glory, and
the express image of his person, and upholding all things by the word of his
power, when he had by himself purged our sins, sat down on the right hand of
the Majesty on high.
b Dan. 4:34. And, at the end of the days, I,
Nebuchadnezzar, lifted up mine eyes unto heaven, and mine understanding
returned unto me, and I blessed the most High, and I praised and honoured him
that liveth for ever, whose dominion is an everlasting dominion, and his
kingdom is from generation to generation. Ver. 35. And all the inhabitants of
the earth are reputed as nothing: and he doeth according to his will in the
army of heaven, and among the inhabitants of the earth; and none can stay his
hand, or say unto him, What doest thou? Psal. 135:6. Whatsoever the Lord
pleased, that did he in heaven, and in earth, in the seas, and all deep places.
Acts 17:25. Neither is worshipped with men’s hands, as though he needed any
thing, seeing he giveth to all life, and breath, and all things, Ver. 26. And
hath made of one blood all nations of men, for to dwell on all the face of the
earth, and hath determined the times before appointed, and the bounds of their
habitation. Ver. 28. For in him we live, and move, and have our being; as
certain also of your own poets have said, For we are also his offspring. Job,
Chapters 38, 39, 40, 41.
c Matth. 10:29. Are not two sparrows sold for a
farthing? and one of them shall not fall on the ground without your Father.
Ver. 30. But the very hairs of your head are all numbered. Ver. 31. Fear ye not
therefore; ye are of more value than many sparrows.
d Prov. 15:3. The eyes of the Lord are in every place,
beholding the evil and the good. Psal. 104:24. O Lord, how manifold are thy
works! in wisdom hast thou made them all: the earth is full of thy riches.
Psal. 145:17. The Lord is righteous in all his ways, and holy in all his works.
e Acts 15:18. Known unto God are all his works from the
beginning of the world. Psal. 94:8. Understand, ye brutish among the people:
and ye fools, when will ye be wise? Ver. 9. He that planted the ear, shall he
not hear? he that formed the eye, shall he not see? Ver. 10. He that chastiseth
the heathen, shall not he correct? he that teacheth man knowledge, shall not he
know? Ver. 11. The Lord knoweth the thoughts of man, that they are vanity.
f Eph. 1:11. In whom also we have obtained an
inheritance, being predestinated according to the purpose of him who worketh
all things after the counsel of his own will. Psal. 33:10. The Lord bringeth
the counsel of the heathen to nought; he maketh the devices of the people of
none effect. Ver. 11. The counsel of the Lord standeth for ever, the thoughts
of his heart to all generations.
g Isa. 63:14. As a beast goeth down into the valley,
the Spirit of the Lord caused him to rest; so didst thou lead thy people, to
make thyself a glorious name. Eph. 3:10. To the intent that now unto the
principalities and powers in heavenly places might be known by the church the
manifold wisdom of God. Rom. 9:17. For the scripture saith unto Pharaoh, Even
for this same purpose have I raised thee up, that I might show my power in
thee, and that my name might be declared throughout all the earth. Gen. 45:7.
And God sent me before you, to preserve you a posterity in the earth, and to
save your lives by a great deliverance. Psal. 145:7. They shall abundantly
utter the memory of thy great goodness, and shall sing of thy righteousness.
h Acts 2:23. Him, being delivered by the determinate
counsel and foreknowledge of God, ye have taken, and by wicked hands have
crucified and slain.
i Gen. 8:22. While the earth remaineth, seed-time and
harvest, and cold and heat, and summer and winter, and day and night, shall not
cease. Jer. 31:35. Thus saith the Lord, which giveth the sun for a light by
day, and the ordinances of the moon and of the stars for a light by night;
which divideth the sea, when the waves thereof roar; the Lord of hosts is his
name. Exod. 21:13. And if a man lie not in wait, but God deliver him into his
hand; then I will appoint thee a place whither he shall flee. With Deut. 19:5.
As when a man goeth into the wood with his neighbour to hew wood, and his hand
fetcheth a stroke with the axe to cut down the tree, and the head slippeth from
the helve, and lighteth upon his neighbour, that he die; he shall flee unto one
of those cities, and live. 1 Kings 22:28. And Micaiah said, If thou return at
all in peace, the Lord hath not spoken by me. And he said, Hearken, O people,
every one of you. Ver. 34. And a certain man drew a bow at a venture, and smote
the king of Israel between the joints of the harness: wherefore he said unto
the driver of his chariot, Turn thine hand, and carry me out of the host, for I
am wounded. Isa. 10:6. I will send him against a hypocritical nation; and
against the people of my wrath will I give him a charge, to take the spoil, and
to take the prey, and to tread them down like the mire in the streets. Ver. 7.
Howbeit, he meaneth not so, neither doth his heart think so; but it is in his
heart to destroy, and cut off nations not a few.
k Acts 27:31. Paul said to the centurion,
and to the soldiers, Except these abide in the ship, ye cannot be saved. Ver.
44. And the rest, some on boards, and some on broken pieces of the ship: and so
it came to pass that they escaped all safe to land. Isa. 55:10. For as the rain
cometh down, and the snow from heaven, and returneth not thither, but watereth
the earth, and maketh it bring forth and bud, that it may give seed to the
sower, and bread to the eater: Ver. 11. So shall my word be that goeth forth
out of my mouth: it shall not return unto me void, but it shall accomplish that
which I please, and it shall prosper in the thing whereto I sent it. Hos. 2:21.
And it shall come to pass in that day, I will hear, saith the Lord; I will hear
the heavens, and they shall hear the earth. Ver. 22. And the earth shall hear the
corn, and the wine, and the oil, and they shall hear Jezreel.
l Hos. 1:7. But I will have mercy upon
the house of Judah, and will save them by the Lord their God, and will not save
them by bow, nor by sword, nor by battle, by horses, nor by horsemen. Mat. 4:4.
But he answered and said, It is written, Man shall not live by bread alone, but
by every word that proceedeth out of the mouth of God. Job 34:10. Therefore
hearken unto me, ye men of understanding: Far be it from God, that he should do
wickedness, and from the Almighty, that he should commit iniquity.
m Rom. 4:19. And being not weak in faith,
he considered not his own body now dead, when he was about a hundred years old,
neither yet the deadness of Sara’s womb. Ver. 20. He staggered not at the
promise of God through unbelief; but was strong in faith, giving glory to God:
Ver. 21. And being fully persuaded, that what he had promised he was able also
to perform.
n 2 Kings 6:6. And the man of God said,
Where fell it? And he showed him the place. And he cut down a stick, and cast
it in thither, and the iron did swim. Dan. 3:27. And the princes, governors,
and captains, and the king’s counsellors, being gathered together, saw these
men, upon whose bodies the fire had no power, nor was a hair of their head
singed, neither were their coats changed, nor the smell of fire had passed on
them.
o Rom. 11:32. For God hath concluded them
all in unbelief, that he might have mercy upon all. Ver. 33. O the depth of the
riches both of the wisdom and knowledge of God! how unsearchable are his
judgments, and his ways past finding out! Ver. 34. For who hath known the mind
of the Lord, or who hath been his counsellor? 2 Sam. 24:1. And again the anger
of the Lord was kindled against Israel, and he moved David against them, to
say, Go, number Israel and Judah. With 1 Chron. 21:1. And Satan stood up
against Israel, and provoked David to number Israel. 1 Kings 22:22. And the
Lord said unto him, Wherewith? And he said, I will go forth, and I will be a lying
spirit in the mouth of all his prophets. And he said, Thou shalt persuade him,
and prevail also: go forth, and do so. Ver. 23. Now therefore, behold, the Lord
hath put a lying spirit in the mouth of all these thy prophets, and the Lord
hath spoken evil concerning thee. 1 Chron. 10:4. Then said Saul to his
armour-bearer, Draw thy sword, and thrust me through therewith; lest these
uncircumcised come and abuse me. But his armour-bearer would not, for he was
sore afraid. So Saul took a sword, and fell upon it. Ver. 13. So Saul died for
his transgression which he committed against the Lord, even against the word of
the Lord, which he kept not, and also for asking counsel of one that had a
familiar spirit, to inquire of it; Ver. 14. And inquired not of the Lord:
therefore he slew him, and turned the kingdom unto David, the son of Jesse. 2
Sam. 16:10. And the king said, What have I to do with you, ye sons of Zeruiah?
so let him curse, because the Lord hath said unto him, Curse David. Who shall
then say, Wherefore hast thou done so? Acts 2:23. Him, being delivered by the
determinate counsel and foreknowledge of God, ye have taken, and by wicked
hands have crucified and slain. Acts 4:27. For of a truth against thy holy
child Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the
Gentiles and the people of Israel, were gathered together, Ver. 28. For to do
whatsoever thy hand and thy counsel determined before to be done.
p Acts 14:16. Who in times past suffered
all nations to walk in their own ways.
q Psal. 76:10. Surely the wrath of man
shall praise thee: the remainder of wrath shalt thou restrain. 2 Kings 19:28.
Because thy rage against me, and thy tumult, is come up into mine ears:
therefore I will put my hook in thy nose, and my bridle in thy lips, and I will
turn thee back by the way by which thou camest.
r Gen. 50:20. But as for you, ye thought
evil against me; but God meant it unto good, to bring to pass, as it is this
day, to save much people alive. Isa. 10:6. I will send him against a
hypocritical nation, and against the people of my wrath will I give him a
charge, to take the spoil, and to take the prey, and to tread them down like
the mire of the streets. Ver. 7. Howbeit he meaneth not so, neither doth his
heart think so; but it is in his heart to destroy and cut off nations not a
few. Ver. 12. Wherefore it shall come to pass, that, when the Lord hath
performed his whole work upon mount Zion, and on Jerusalem, I will punish the
fruit of the stout heart of the king of Assyria, and the glory of his high
looks.
s James 1:13. Let no man say when he is
tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth
he any man: Ver. 14. But every man is tempted, when he is drawn away of his own
lust, and enticed. Ver. 17. Every good gift, and every perfect gift, is from
above, and cometh down from the Father of lights, with whom is no variableness,
neither shadow of turning. 1 John 2:16. For all that is in the world, the lust
of the flesh, and the lust of the eyes, and the pride of life, is not of the
Father, but is of the world. Psal. 50:21. These things hast thou done, and I
kept silence: thou thoughtest that I was altogether such a one as thyself: but
I will reprove thee, and set them in order before thine eyes.
[1]
Westminster Assembly. The Westminster
Confession of Faith: Edinburgh Edition. Philadelphia: William S.
Young, 1851. Print.
112 Note Armstrong’s consistent reading
of Amyraut in this way, in Calvinism and
the Amyraut Heresy, pp. xvii–xix, 158–226, 263–269, et passim.
113 As is typical of such studies as
Charles S. McCoy, “The Covenant Theology of Johannes Cocceius” (Ph.D.
Dissertation, Yale University, 1956); idem, “Johannes Cocceius: Federal
Theologian,” in Scottish Journal of
Theology, XVI (1963), pp. 352–370; and J. Wayne Baker, Heinrich Bullinger and the Covenant: The Other Reformed Tradition
(Athens, Ohio: Ohio University Press, 1980); idem, “Heinrich Bullinger, the
Covenant, and the Reformed Tradition in Retrospect,” in Sixteenth Century Journal, 29/2 (1998), pp. 359–376.
[2]
Muller, Richard A. Post-Reformation
Reformed Dogmatics: The Rise and Development of Reformed Orthodoxy; Volume 1: Prolegomena to Theology.
2nd ed. Grand Rapids, MI: Baker Academic, 2003. Print.
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