How Andrew Broadus, early Virginian, Baptist pastor describes the Sovereignty of God working through wicked agents to accomplish His own holy ends.
Relevant Selections drawn from The Remedy for Heart-Troubles
A Sermon by Rev. Andrew Broaddus, 1845
"It seems to be too common a persuasion, that Divine Providence has
nothing to do with those cases of calamity which are brought about by
wicked agency. Permit me to say, brethren, that he who cherishes this
sentiment, not only circumscribes the range of God's providential
government, but so far deprives himself of that ground of
resignation, and that support, which faith offers to him under the
pressure of any such calamity.
.
All things are in the hand of God. Accidents (so called,) are
under his control and management; and even those cases of calamity which
are brought about by wicked agency — these too come within the range of
his all-pervading providence. "He workelh all things after the counsel
of his own will." For his own wise purpose he permits
the act of wickedness, and by his wisdom and power he governs its
operation. And thus, while he holds the wicked agent accountable for his
wickedness, he brings to pass, through his criminal agency, the counsel
of his own will. "Surely, the wrath of man shall praise thee: the
remainder of wrath shall thou restrain." And thus too, I may add, while you or I justly complain of the injury at the hand of the unrighteous man, we submit to the hand of the all-righteous
God — considering the affliction as a dispensation of his providence.
Is there something here mysterious and incomprehensible? — Join with me
then, and with the Apostle, in the adoring exclamation, "O the depth of
the riches, both of the wisdom and knowledge of God! how unsearchable his judgments, and his ways past finding out!"
Again:
"NOTE. — I wish to add here a few thoughts, in regard to the supervision of Divine Providence, (as noticed in this discourse,)
in cases of injury in any form, perpetrated by the agency of wicked men.
.
If we would rightly conceive of any such case, we must view it
under two different aspects; namely, as a wicked action on the part of
the agent; and as a dispensation of Divine Providence. Viewed in the
light first mentioned, we justly abhor ths deed and condemn the
perpetrator: — in the
second point of view, we bow to the Disposer of all events, and own the
righteousness of his all-pervading government.
.
But here it may be asked, if the case above mentioned be a dispensation of Divine Providence, how can the agent be I considered culpable, and subject to just condemnation? Or, (vice versa,)
if the agent be really criminal, how can such a case be considered a
dispensation of Divine Providence?
.
In answer to these queries, and as something towards a solution of the difficulty, I offer the following remarks:
.
1. That in any such case, the agent acts freely, of his own
volition, without any constraint or impulse from God he being left to
the exercise of his own wicked disposition and design: James i: 13: and
thus is he responsible and justly subject to condemnation. And
2. God, the sovereign Ruler, removing those restraints which
might prove a hinderance, and so laying or ordering the train of
circumstances as to permit the perpetration of the deed — the case thus
becomes a dispensation of Divine Providence. And thus we exhibit the
twofold aspect of such a case, as before mentioned.
.
The limits, however, of this permission on the part of
Divine Providence, are marked out by unerring wisdom, and guarded by
almighty power. "Hither
to shall thou come, but no further," is spoken by the voice of
Omnipotence, to the tuibulent passions of wicked agents, as well as to
the tumultuous ocean. See this truth exemplified in the case of satan's
power to afflict God's servant Job: and see too that expression of the
Psalmist verified: "Surely the wrath of man shall praise thee: the
remainder of wrath shall thou restrain."
.
It is in this view of Divine Providence, (as I humbly conceive,)
that God is said to do that which he has seen proper to permit — having
so ordered the train of circumstances, that it will certainly take
place. Thus it is said that " He hardened Pharaoh's heart:" Exodus vii:
13; while Pharaoh, more strictly speaking, " hardened his [own] heart: "
ch. viii: 15. So, also, David says of Shimei, while cursing the king,
"Let him alone, and let him curse; for the Lord hath bidden him:" 2
Samuel xvi: 11. Examples to this effect abound in the scriptures: I add
one more — the case of the death of our Redeemer, Acts iv: 27, 28:
"For, of a truth, against thy holy child Jesus," &c. they "were
gathered together, to do whatsoever thy hand and thy counsel determined
before to be done."
.
That there rests still an adorable darkness on that link which connects the purpose and providence of God with human freedom and accountability, is readily admitted: — a darkness
which checks our presumption, and renders reverence more suitable than
speculation. "O the depth!"
.
Nor is this the only mysterious feature in the afflicting
dispensations of Divine Providence. Cases occur in which we may enquire
in vain, why should this be? — Why such a visitation, so signally
distressing, from the Divine hand? The reason rests with the great
Sovereign; and it is the proper office of faith, in such a case, to
refer the matter to Him, whose wisdom never errs, whose goodness never
fails."
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