Calamities, Trials, Justice Meant for Good – John Witherspoon



John WitherspoonThe wrath of man praiseth God, as it is the instrument in his hand for bringing sinners to repentance, and for the correction and improvement of his own children. Whatever be the nature of the affliction with which he visits either persons, families, or nations; whatever be the disposition or intention of those whose malice he employs as a scourge; the design on his part is, to rebuke men for iniquity, to bring them to repentance, and to promote their holiness and peace. The salutary nature and sanctifying influence of affliction in general, is often taken notice of in scripture, both as making a part of the purpose of God, and the experience of his saints. Heb. xii. 11. “Now, no affliction for the present seemeth to be joyous, but grievous: Nevertheless, afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.” But what we are particularly led to observe by the subject of this discourse is, that the wrath of man, or the violence of the oppressor that praiseth God in this respect, it has a peculiar tendency to alarm the secure conscience, to convince and humble the obstinate sinner. This is plain from the nature of the thing, and from the testimony of experience. Public calamities, particularly the destroying sword, is so awful that it cannot but have a powerful influence in leading men to consider the presence and the power of God. It threatens them not only in themselves, but touches them in all that is dear to them, whether relations or possessions. The prophet Isaiah says, Is. xxvi. 8, 9. “Yea, in the way of thy judgments, O Lord, have we waited for thee,—for when thy judgments are in the earth, the inhabitants of the world will learn righteousness.” He considers it as the most powerful mean of alarming the secure and subduing the obstinate. Is. xxvi. 11. “Lord when thy hand is lifted up, they will not see, but they shall see and be ashamed for their envy at the people, yea the fire of thine enemies shall devour them.” It is also sometimes represented as a symptom of a hopeless and irrecoverable state, when public judgments have no effect. Thus says the prophet Jeremiah, Jer. v. 3. “O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock, they have refused to return.” We can easily see in the history of the children of Israel, how severe strokes brought them to submission and penitence, Ps. lxxviii. 34, 35. “When he slew them, then they sought him, and they returned and inquired early after God, and they remembered that God was their rock, and the high God their redeemer.”

Both nations in general, and private persons, are apt to grow remiss and lax in a time of prosperity and seeming security; but when their earthly comforts are endangered or withdrawn, it lays them under a kind of necessity to seek for something better in their place. Men must have comfort from one quarter or another. When earthly things are in a pleasing and promising condition, too many are apt to find their rest, and be satisfied with them as their only portion. But when the vanity and passing nature of all created comfort is discovered, they are compelled to look for something more durable as well as valuable. What therefore, can be more to the praise of God, than that when a whole people have forgotten their resting place, when they have abused their privileges, and despised their mercies, they should by distress and suffering be made to hearken to the rod, and return to their duty?

There is an inexpressible depth and variety in the judgments of God, as in all his other works; but we may lay down this as a certain principle, that if there were no sin, there could be no suffering. Therefore they are certainly for the correction of sin, or for the trial, illustration, and perfecting of the grace and virtue of his own people. We are not to suppose, that those who suffer most, or who suffer soonest, are therefore more criminal than others. Our Saviour himself thought it necessary to give a caution against this rash conclusion, as we are informed by the evangelist Luke, Luke xiii. 1. “There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? I tell you nay, but except ye repent, ye shall all likewise perish.” I suppose we may say with sufficient warrant, that it often happens, that those for whom God hath designs of the greatest mercy, are first brought to the trial, that they may enjoy in due time the salutary effect of the unpalatable medicine.

I must also take leave to observe, and I hope no pious humble sufferer will be unwilling to make the application, that there is often a discernible mixture of sovereignty and righteousness in providential dispensations. It is the prerogative of God to do what he will with his own, but he often displays his justice itself, by throwing into the furnace those, who though they may not be visibly worse than others, may yet have more to answer for, as having been favored with more distinguished privileges, both civil and sacred. It is impossible for us to make a just and full comparison of the character either of persons or nations, and it would be extremely foolish for any to attempt it, either for increasing their own security, or impeaching the justice of the Supreme Ruler. Let us therefore neither forget the truth, nor go beyond it. “His mercy fills the earth.” He is also “known by the judgment which he executeth.” The wrath of man in its most tempestuous rage, fulfills his will, and finally promotes the good of his chosen.

Source: John Witherspoon. Excerpt from his 1776 Sermon delivered at Princeton University, “Dominion of Providence over the Passions of Men.”

Called Unto Liberty is researched, compiled, and edited (with occasional introductory notes and commentary) by Steve Farrell, Founder and Editor In Chief of The Moral Liberal. Copyright © 2009-2015 Steve Farrell.