1 - Johann Huart's Prüfung der Köpfe zu den Wissenschaften /
Selbst die Laster, die er, seinem eigenen Geständnisse nach, vor seiner Bekehrung an sich gehabt hat, zeigen, daß er von diesem Temperamente müsse gewesen seyn. Er war ein Lästerer, ein Verläumder, ein Verfolger; welches alles aus der allzugrossen Hitze entstehet. Der allerunwidersprechlichste Beweis aber, daß er von cholerischmelancholischer Beschaffenheit müsse gewesen seyn, ist aus dem beständigen Streite und Kampfe herzunehmen, der, wie er selbst bekennet, innerlich zwischen dem bessern und schlechtern Theile seiner selbst unaufhörlich dauerte. Jch sehe aber ein ander Gesetz, spricht er Röm. VII, 23, in meinen Gliedern, das da widerstrebet dem Gesetze in meinemGemüthe, und nimmt mich gefangen in der Sünden Gesetz, welches ist in meinen Gliedern. Dieser innerliche Streit aber, wie wir nach der Meynung des Aristoteles bewiesen haben, ist bey denen etwas sehr gewöhnliches, in deren Temperamente die verbrannte schwarze Galle die Oberhand hat. Es ist zwar wahr, man kann diese Stelle sehr wohl anders erklären, und sie wird auch in der That anders erklärt, nämlich so, daß dieser Streit aus der Unordnung entstanden sey, welche die Erbsünde zwischen dem Geiste und dem Fleische verursachet hat. Da er aber so gar groß und anhaltend gewesen ist, so glaube ich, daß er auch aus der schwarzen Galle habe entstehen können, als an welcherPaulus in der Einrichtung seiner Natur einen Ueberfluß hatte. Der König und Prophet David hatte gleichfalls an der Erbsünde Antheil, und gleichwohl beklagt er sich nicht so heftig darüber, als der heil. Paulus: er sagt vielmehr, daß der geringere Theil seiner selbst sehr wohl mit seiner Vernunft übereinstimme, wenn er sich in seinem GOtt erfreuen wolle. Mein Leib und Seele, sagt er im vier und achtzigsten seiner Lieder, freuen sich in dem lebendigen GOtt. Wie wir aber in dem vierzehnten Hauptstücke erweisen werden, so hatte David das beste Temperament von allen, welches die Natur den Menschen nur immer geben kann: und von diesem werden wir mit dem einmüthigsten Beyfalle aller Weltweisen darthun, daß es den Menschen gemeiniglich geneigt zur Tugend mache, ohne daß ihm das Fleisch sehr widerstreitet.
2 - Johann Huart's Prüfung der Köpfe zu den Wissenschaften /
Die fünfte Eigenschaft, welche Leute von diesem Temperamente haben, ist ein sehr langes Leben; weil sie genugsame Kräfte haben, den meisten Anfällen zu widerstehen, wodurch die Menschen krank werden. Dieses ist es, was der ProphetDavid in seinem neunzigsten Liede sagen will:unser Leben währet siebenzig Jahr; und wenns hoch kömmt, so sinds achtzig Jahr; und wenns köstlich gewesen ist, so ists Mühe und Arbeit gewesen.
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* This Harrington and others judge to be the polity of the Hebrews; and hence in-terest was prohibited among them, but it might be exacted from foreigners. Deut.xxiii. 19. Psalm. xv. 5.4 - /
*Harrington und einige andre glauben, dies sey die Policey der Hebraeer gewesen; deswegen waren die Zinsen unter ihnen verboten, aber von Fremdendurfte man sie nehmen. Deut. 23, 19. Psalm 15, 5.
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And now, if people of leisure, whether men, or women, who are so much at a loss how to dispose of their time, who are forced into poor contrivances, idle visits, and ridiculous diversions, merely to get rid of hours that hang heavily upon their hands; if such were to appoint some certain spaces of their time, to the study of devotion, searching after all the means and helps to attain a devout spirit; if they were to collect the best forms of devotion, to use themselves to transcribe the finest passages ofscripture-prayers; if they were to collect the devotions, confessions, petitions, praises, resignations, and thanksgivings, which are scattered up and down in the Psalms, and range them under proper heads, as so much proper fuel for the flame of their own devotion; if their minds were often thus employed, sometimes a Devout and Holy Life. meditating upon them, sometimes getting them by heart, and making them as habitual as their own thoughts, how fervently would they pray, who came thus prepared to prayer?
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I do not mean, that you should read over a Psalm, but that you should chant or sing one of those Psalms, which we commonly call the reading Psalms. For singing is as much the proper use of a Psalm, as devout supplication is the proper use of a form of Prayer. And a Psalm only read, is very much like a Prayer that is only looked over.
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Now the method of chanting a Psalm, such as is used in the Colleges in the Universities, and in some Churches, is such as all Persons are capable of. The change of the voice in thus chanting of a Psalm is so small and natural, that everybody is able to do it, and yet sufficient to raise and keep up the gladness of our hearts.
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Now the method of chanting a Psalm, such as is used in the Colleges in the Universities, and in some Churches, is such as all Persons are capable of. The change of the voice in thus chanting of a Psalm is so small and natural, that everybody is able to do it, and yet sufficient to raise and keep up the gladness of our hearts.
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You are therefore to consider this chanting of a Psalm, as a necessary beginning of your devotions, as something that is toawaken all that is good and holy within you, that is to call yourspirits to their proper duty, to set you in your best posture towards heaven, and tune all the powers of your soul to worship and adoration.
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The difference between singing and reading a Psalm, will easily be understood, if you consider the difference between reading and singing a common song that you like. Whilst you only read it, you only like it, and that is all; but as soon as you sing it, then you enjoy it, you feel the delight of it, it has got hold of you, your passions keep pace with it, and you feel the same spirit within you, that seems to be in the words.
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If a person were to forbear praying, because he had an odd tone in his voice, he would have as good an excuse as he has, that forbears from singing Psalms, because he has but little management of his voice. And as a man’s speaking his prayers, though in an odd tone, may yet sufficiently answer all the ends of his own devotion; so a man’s singing of a Psalm, though not in a very musical way, may yet sufficiently answer all the ends of rejoicing in, and praising God.
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Do but so live, that your heart may truly rejoice in God, that it may feel itself affected with the praises of God, and then you will find, that this state of your heart will neither want a voice, nor ear to find a tune for a Psalm. Everyone, at some time or other, finds himself able to sing in some degree; there are some times and occasions of joy, that make all people ready to express their sense of it in some sort of harmony. The joy that they feel, forces them to let their voice have a part in it.
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He therefore that saith he wants a voice, or an ear, to sing aPsalm, mistakes the case; he wants that spirit that really rejoices in God; the dulness is in his heart, and not in his ear; and when his heart feels a true joy in God, when it has a full relish of what is expressed in the Psalms, he will find it very pleasant, a Devout and Holy Life. to make the motions of his voice express the motions of his heart.