The daily union. [volume] (Washington [D.C.]) 1845-1857, 1851-06-22

The Wicked and the Day o Calamity.
TRANSLATION
"Ts ~s Aa made all Ains iAat sy 10 an0A
and tAs Wieksd for tAs day Of calamity"
The first part of this declaration scarcely prepares us
for the second and do not understand this last with
out aaa movement OF surprise IL agreeable TO that
all things should be made in way to correspond We
lind there the pledge OF securtythe conditions OF
happiness and OF our employment testimony, perpetual
and everywhere spread of the goodness OF the Creator
we there all that, and only that. But when
the divine writer finishes his thought. and he
the exact relations which compose the word-the con-
nexon necessary and dvney preordaned, between the
wicked and the day of calamityour SOUL half open TO
Joy shuts itself shudder from wit hin. and We see
no more but under sinister aspect that declaration which
had expanded the heart The Eternal has made all
things 10 that they ansUer one TO another
Nothing, besides, the expressions OF the sacred author
has been spared to PROSTATE The wicked, he says
has been made for the day of calamity Taking these
words literally might not suppose that the day OF
calamity had been made or decreed before the wicked
since the wicked was made for this day THAT this day.
first creation OF the Most High if may speak, and
object OF his delight and demanded prey and that
the wicked created satisfy this savage hirs We
must not. wish not TO in these expressions of a
terrible energy but thing the exact correspondence,
the intimate connection that the Supreme Governor has
forever established between sin and unhappness and
the rrevocable decree which makes calamity the her
tage OF the wicked.
II this text to invite at first throw our re-
CARDS upon the order and harmony which God has esab
lshed in creation, that may transport them finally
upon the dreadful side of that universal order, il is
necessary recognise il well the true intention of the
sacred author to fix them upon the second part of this
double truth, OF this double spectacle. The beneicent
harmony of all the parts of this indicated here
only point Of comparison between the physical and
the moral world; and whatsoever may be- besides, the
thought which has suggested this unexpected approxma
ton of the points, TO which OF them shall aten
ton be the most ediaely directed Which, between
the two objects which al the same time presented
TO it, goes quickest TO possess and to absorb it, five may
80 speak! Is it possible 10 doubt We but
thing the ruin OF the wckedneccssay, irrevocable,
sentia to ORDER much any of those great natural
laws which control and preserve the ensemble OF created
beings This is then, parable where the physical world
inervenes only as image OF the moral world; and il
will be vain contest either shall fly far from this
text and from the overwhelming truth ii forces
sider or, if we reason upon it, il must be only in this
sense-the unhaI piness OF the wicked considered as
part and condition OF universal order
II that in approaching this truth, take
into weak and mortal hands the very hunders OF D
vine justice, and that we propose-we, snnerto make
them fall upon the heads OF other sinners like ourselves
How shall man. the accomplish OF universal sin, dare TO
arogaie to himself this right this right not first,
lis
sengers Of grace. without being at first OF Justice Cava
~ is also Sinai and is from the hegh, of this bloody
Snai--irom the foot of the where eternal justice
mingles its laundering lights with the rays of eternal
mecy from these, is from the last heights of the
law that is permitted to my brethren, 10 speak TO
you Of safety and peace.
We must NOT dissemble that law which reserves the
wicked for the day of calamity not evident to
eyes ~ the laws which govern the visible world Out
OF the condition OF denying that law, also UMPIRE
pared il appears ourselves that ii is nvolable
and absolute by the title and in the same degree
that the natural laws are, which do not put in doubt
II this prejudice-or if you prefer, this iusion-tha
the sacred author dissipaled word In the same
Der saws he that the Eternal has made all things that
they answer one another, in the manner-tha is
10 saw as exactly, constantly, necessary-he has
made the wicked for the day of calamity. The laws Of
Nature would be easily suspended the stone would as
easily forget fall when il is not held up, the light TO
shine the cold contract the pores the heat TO expand
them, the liquids seek their level, that sin should
no, produce unhappiness.
But there is here than image or similiiude
there reasoning These two governments OF the phys
ca and moral world resemble because they must
bic each other being not possible that. from the to
The other God should have conradcted HIMSELF and that
with the same hand He should have put order in the
world OF things and disorder in the world OF inteli
sences What do sayl lie, us look TO it closely
The Scripture in the passage that study speaks not
10 us OF two worlds il shows only and the same
creation, OF which part; il subjects his exist
ence 10 the laws of universal order it does not make 1t
enter separately and apart in this general system it
finds necessarily included there; and, setting from
The principle that God is God OF order and not OF
fusion il assigns calamity TO the wicked-or to follow
strictly the language, it the wicked for the day
Of calamity.
But my brothers, that God has made all things in such
manner that they harmonize it is what il is impossible TO
doabt This character is than OF the per
fec,ions OF the world: II is the world itself World sig
nihes order the world is order i, is world only By
that with less OF order il is not the world is chaos
Chaos became world when each thing had found It's
pace-that TO say, its Just relation to other things
these with others yet, up the term OF creation all
ensemble Of phenomena with another ensemble, one
kingdom of Nature with another kingdom, living beings
with brute bodies, matter with spirit, creation entire with
the Creator Although it be not more difficult 10 TO
suppose the world coming OF nothing than from chaos,
the Bible authorizes the belief that time passed be-
tween the OF and the organic OF the
world; that chaos--tha is TO say, inghu and barren
uny-confounded in its bosom the principles of all
sences, until that God, in manner unknown to US,
awakened those sleeping germs, freed those captive
germs separated them in order unite them better and
made succeed 10 confused whole harmonious whole
10 the unity Of chaos the unity OF the world From thence
one and Diverse chaos became the universe II il thus
that there was extent between the 10 separate
avs Moses, the waters from the waters Thousands and
thousands Of other separations Of the kind are indi.
,ased 10 % ia that first separation each by one and the
aArnAn end n cOnfu and creaed