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A81867 The soules soliloquie: and, a conference with conscience As it was delivered in a sermon before the King at Newport in the Isle of Wight, on the 25 of October, being the monthly fast, during the late treaty. By the Right Reverend Father in God, Brian Duppa, Ld. Bp. of Salisbury. Duppa, Brian, 1588-1662. 1648 (1648) Wing D2666aA; ESTC R782 14,229 24

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THE SOULES SOLILOQUIE AND A CONFERENCE WITH CONSCIENCE As it was delivered in a SERMON before the KING at Newport in the Isle of Wight on the 25 of October being the monthly Fast during the late TREATY BY The Right Reverend Father in God Brian Duppa Ld. Bp. of Salisbury Printed for R. Royston 1648. THE SOVLS SOLILOQUIE AND A Conference with Conscience PSAL. 42. v. 5. Why art thou cast downe O my soule and why art thou disquieted within me THis Psalme was directed to the Sons of Core but with this Inscription In finem intellectûs filiis Core implying a caution that they should be sure they understood what they sung which that they might the easier doe you shall find this very Verse thrice repeated over twice in this Psalme once in the next such Repetitions being usuall when God would awake the Memory As he does in the 136 Psal where that his Mercy might not be forgotten without any danger of Tautologie seven and twenty times he repeats it over For his mercy endureth for ever If we look on This Psalme in the Generall current of it we shall find it divided between Light and Darknesse Here a Clowd and There a Sun-shine Here a Soule Cast downe and There Erected But if we looke upon these words onely we shall find more clowd then sun-shine Like a picture Commended rather by the shadowing of it then the Colours For however the Anthemes sung in the upper Choyre in the Triumphant Church have ever been of joy yet in the Militant Gods lower Choyre hath ever been of Mourners Among us he that Sets the saddest tunes proves the best Musician For where the ground-work is our Sin the descant on it must needs be our Sorrow As Saint Ambrose therefore told his Auditory That they should not looke in his Sermon for matter to Applaud but Mourne with him So while I touch upon this string of sorrow if any here sensible of their sinne or misery answer me with a sigh or GOD that speaks to them By me with a Teare it shall be my Joy as St. Paul told the Corinthians That I have made them sorry But if there be others that think the Text too melancholy for this Place that come rather to have their Eares pleased then their Hearts wounded To these I must alter my Note and say as St. Hierome did to Sabinian Hoc ipsum plango quod vos non plangitis This makes me sorry that nothing can make you so But as many that go to see dead bodies cut up although they came not with the purpose to learne Anatomy yet go away informed by that sight what kind of substance the Heart is the forme and posture of it where abouts the Spleen lies or where the Liver so you that came not hither purposely to heare of sorrow yet when you have looked a while on this Anatomy when you have seen this Prophet how he dissects himself rifling his breast and cutting up his entrals you may chance to go away instructed too perhaps against your wills what the Soule is or what the Conscience what is that sorrow of the one or what that disquiet of the other for these are the Lessons that I am now to read you These are the Troubles that made David crie Why art thou cast downe ô my soule and why art thou disquieted within me Athanasius counsell'd his friend that when any trouble should fall upon him he should fall presently to the reading of this Psalme For there was a way he thought of curing by the like as well as by the contrary for 't is observed indeed that when two instruments are tuned to the same Unison if you touch the strings of the one the strings of the other will move too though untouch'd if placed at a convenient distance That therefore you may trie the same experiment in your selves doe but set your affections for a time in the same key in which these words were spoken if really you feel none Imagine some affliction laid upon you when you have done so that you may be the more fully moved place your attention at a Convenient distance looke narrowly on this Holy Prophet observe how he retires himself shuts out the world calls his sad soule to as sad a Reckoning Quare tam tristis O my soule thou that wert infused to give me Life nay saies Philo the Jew A spark a beame of the Divinity thou which should'st be to this darke body of Mine as the Sun is to the Earth inlightning quickning cheering up my spirits tell me why art thou clowded why art thou cast downe This is the first Interpellation of the Soule as Saint Ambrose calls it but the next is more abrupt more troublesome caused rather by pangs and gripes and tumults then by sorrow when the Sinner feeling thornes in his sides fire in his bones warre in his Conscience can hold no longer from expostulating Not onely why art thou cast downe But as Symachus renders it Why art thou disquieted not within me onely but against me You see then the two maine parts of my Text. The subject of the first The Dejection of the Soule the Argument of the latter the Disquiet of the Conscience But because there are other observations worth the looking after We must first make a generall discovery of this Enquiry Why art thou cast down O my Soule c. The words imply rather a Soliloquie then a Dialogue yet Clemens of Alexandria calls it a Prosopopoeia where one is made two by way of fiction But however there are not many at this Conference Onely two if two Man and his Soule for Tota domus duo sunt yet two sometimes such strangers that man may say of his soul as the Epigrammatist did of his sullen neighbour In Urbe totâ nemo tam propè tam proculque nobis None lives more neer me nor none farther off or as Myrrha complained She could not enjoy her owne Father because he was too much her owne Nunc quia jam Meus est non est meus ipsaque damno est mihi proximitas So because my Soule is mine therefore it is not mine Nothing so much as nearnesse makes us strangers The truth is that though Aquinas tels us That 't is one of the Prerogatives of the soule to reflect upon her selfe yet the ordinary Glasse we use is rather Diaphonous then Reflexive We looke not in it on our selves but through it on others which hath made some imagine the Soule to be of that nature as Moisture is which Philosophy concludes to be bounded facilè alienis terminis difficilimè suis with any thing easier then it selfe But to examine this farther Why should my soule and I become such strangers Why like my two eyes There is not an inch betweene them yet one eye never sees the other It is as Saint Bernard confesseth of himselfe Nihil est corde meo fugacius The heart is a kind of Runagate harder to be fix'd then Quick-silver So