The New York herald., 1874-06-15
FROTHINGHAM AND HUMAN Ma.
TURE.

There was large gathering OF people at Lyric
Hall yesterday morning. The choir opened the
service with musical rendition OF a portion OF the
ninety-second Psalm.
Mr. Frothingham then rose and, with the words
.'Let US listen to the reading of the ancient Scrip
ture,r proceeded to read extracts from the Egyp-
tiaD, the Chinese (and the first sentence from this
was sufficient to explode the notion about the
.heathen Chinee'@ and the Persian writings upon
moral philosophy These passages were searching
and sublime in their character. The choir then
sung the familiar hymo, "Jesus, Lover OF My Souln
only the 1.-THE FrothinghamoniansD Objectionable
words, .Jesus'' and 'Saviourn were changed to
20" and Father" 1t began With a duet in the
clear ringing tones OF the soprano and the
sweet smooth nowing tenor, and was altogether
wen sung. After prayer and the singing OF a
hymn Mr.. rockingham began his discourse by
quoting, with notifications passage from the
eighth Psalm:-"When / consider the heavens
the work of thy hands, the moon and stars which
thou hast ordained what is man that thou art
mindful of HIM or the son of man, that thou
visitest him? Yet thou hast made him little
lower than the angels; Thou hast crowned
him with honor and immortality;" and said:I
wish to say something about human nature-the
keys to human nature, the Keys that unlock the
secrets OF human character. The question is not
speculative one it is very practical the most prac-
human nature-whether IN public or in private,
whether in political affairs or at home among our
friends and nelghbors, or among strangers, we deal
with men and women. And we get a theory OF
men and women whet ther we know IL or not-some
ideal OF human nature-some conception OF Its
dignity, its worth, Of It's depravity or worthless
ness This is alike true OF those who hold the
Christian doctrines ana OF those who hold to no
religious belief. II we look into our own hearts
We will find that scarcely do we do an act speak
q word or maintain any Of the familiar relations
We do from day to day that do not take for granted
some theory Of human nature. What is many How,
then, are to deal with men2 On what basis do
our Institutions rest-what substance do our
laws representative what matters do our
philosophers deal9 How are we to interpret
the literature of mankind9 II we go to the Bible,
there is no consistent theory OF human nature
there but all manner OF views OF human nature.
We shall find that In the mood OF contrition the
contrite man speaks OF human nature as essentially
cheap and vile; In the mood OF ambition and
power he glOrifes 1t. Looking upon the marvel
lous WORKS OF nature, man seems small. And yet
hardly Is the word uttered when instantly the dig
nifty OF mans reason comes up and man is but
little lower than the angels. 1t is not quite true,
as our most distinguished preacher said but last
sunday, that there are two germs OF doctrines in
the Bible respecting human nature one OF which
was an historical germ, describing man in his his
tory as he had been, ana the other prophetic
germ, foreshadowing what man was to be in the
time to come That is to say, there is no Old Testa
ment doctrine ofman set or against New Tesia-
ment doctrine OF man. The story or Eden Is in the
Old Testament, it is true; but the story OF the lall
is not IN the Old Testament. The Interpretation
OF the story OF Eden is in the New Testament, and
in the New Testament alone for Christians. 1t
comes rom the tongue o. the same person who
trine belongs TO Paul. Paul was preacher OF
mans regeneration; he was also preacher OF
mans depravlty. The whole conception OF man
held in the Christian Cnurch dates back to the
Apostle Paul, and there Is but one doctrine in the
Christian Church, but one doctrine peculiar to its
special shading and not common to other
religons-tne doctrine OF human nature as fallen
in Adam, as redeemed in Christ. Open the Epistle
to the Romans IN which Paul unfolds his theolog-
ical pellet, and no language in the creeds is
stronger than that he uses in describing the abb
ect, miserable, iallen destitute condition OF hu-
man nature-not OF any particular class or tribe
OF men, but OF all men. Essentially he speaks OF
man as carna-be IS in himself capable of doing
no good thing :-"What would, 40 not; what
would not that do" while 1t is easy enough to
viii, TO achieve what will is Impossible. "In
me tthat H. IN my carmel constitution, in my NOR
/ tai constitution, in my fesn) dwelleth no good
thing" He speaks even Of a law OF sin and
/ passing upon all men,. All men died
because all men have sinned; all men are under
sin. II men did not die 1t would show that they
did not sin; that they do die shows that they have
perfect man-that he fell and dragged down the
future race with him. We cannot hold the Uld
Testament answerabe Tor that, and the doctrine
Of man IS depravity rests upon the New Testament
alone Now, TINS doctrine is yariously interpreted
by Christian churches. The Catholic Church has
always taken mid view Of IL, announced by
its greatest teachers The doctrine OF
THE CATHOLIC CHURCH
in general and stated by Its most liberal teachers,
is tnis THAT the first man was made upright but
was made dependent upon supernatgra al grace Tor
his moral dignity, elevation and support. His act
OF disobedlence cut OF from him the supernatural
grace and left him the mere natural man. 1t
Separated him from God and the angels; II left
him himself. He was not wholly depraved no evil
impulse was implanted IN nun 10 o iorce i o., Of evi
alone without his Heavenly Friend. The couse-
quence was that all his powers siumDered I'D him
they were there the germs existed In his being
the germs OF good, OF the highest gOod-but only
the germs. There was no sunshine the breath OF
celestial grace no longer fell upon him. But the
seeds OF purity were within the soui tie could
closed; his conscience fuctuated, was wayward
and trembling; his heart clung with fidelity 10 the
Things about hm-to his kindred, his friends; but
il could rise by its own force TO cling TO divine
beings His reason was perfectly adequate TO all
his terrestrial afaifs, but the subimest truth was
closed. Thus everything in man was let down. as
IL were; all the natural powers were there ID pos
sbillty; were there only In possibility The Catn-
oic Church, therefore, never made point of slam
dering human nature. 1t did ample justice TO the
heroes ana saints OF antiquity, VINO under fayor-
or bred, or framed, could bring these germs Of
character to something like a nourisnng and
towering development. But the averages Of man
KIND who depend entirely upon themselves uD-
Instructed, unframed, undisciplfned, unpriviieged,
were lett on the ground. This was the Catholic
doctrine; doctrine tnat simply says man Is cut
or from supernatural grace but he has all In him.
sell.
Protestant teachers made their definitions much
more severe; they went great deal fnrther.
They said In general, Mans disobedience not only
cut MN OF from all supernatural grace and nep.
but denOralized him; made his whole being jan
ged and out OF tune introduced into hIs constitu
ton q fatal tant and laid him under q malignant
/ power which prevented his ever ripenlng under
natutal sun aud air. The Protestant doctrine,
tneTeore, was that man not only was unable TO
90 Goou, nat was obliged to do evil; not only his
conscience could not travel the way OF absolute
Justice-it was obliged TO travel In the opposite
direction; not only man was unable no love the
purest and the best-he was unable worthy TO
lQYe a9xtnlng~ sln was . Paxt otnpman nature