kind of sins before expressed many do say that this number of Three carries with it a certain kind of Universality So this Triple Repetition imports a confession of a multitude of Sins as if he should say I have sinned innumerable wayes each time he knocks his breast imitating therein the Publican who as the Sacred Text sayes stood afar off and would not so much as lift up his eyes towards Heaven but knocked his breast saying Lord be merciful to me a sinner All which is to be seen in the Priest's action for as is said before he stands afar off from the Altar and in saying his Confiteor he stands bowing his head towards the Earth as not daring to lift up his eyes to Heaven and knocks his breast esteeming as Theodoret sayes of the Publican himself altogether unworthy to behold the Heavens who had placed his affections on the Earth and Earthly things and in holding his hands joyned before his breast and saying Mea culpa my fault my fault my most grievous fault he tacitly cryes out our Lord be merciful to me a Sinner Q. What means the knocking of the Breast A. It hath been and is the custome of all God's Servants nay it seems to be a natural propension to express the grief or sorrow of the mind by striking the breast which St. Augustine declares what is it sayes he to knock or strike the breast but to declare what lyes hid in the breast and by an evident or manifest stroke to chastise the hidden Sin Or as he sayes in another place to chastise our flesh because we have offended God and again he sayes The striking of the breast is the contrition of the heart that is it is a sign or manifestation of the hearts contrition St. Cyprian sayes We strike our breast as declaring the sins enclosed inwardly in our hearts St. Hierome as if we would expel our evil thoughts from the heart Pope Nicholas 1. In striking the breast we signifie that we strike our selves before God strikes us or that we confess our selves to be worthy of stripes or punishment St. Chrysostome we take revenge of our selves to pacifie our Judge In fine we strike or knock our breast as if we would do it to our heart or will which has been the Original cause of our sins or as if we would open our hearts to give vent to our sorrow and grief for that we have offended so good a God and we do it thrice in correspondence to the Triple kind of sin wherein we have offended God in thought word and deed or to express the multitude of our sins What is said in Confession may proportionably be applyed to the Hearers who I suppose have learnt the Confiteor either in Latin or in English that besides the use of it in other occasions they may joyn themselves with the Priest in this Confession for he beggs it of them in acknowledging his sin before them and desiring them to pray for him sure it is as necessary for them they stand in as much need at least as he and I know not how they can be better employed in order to a preparation to the more beneficial hearing of Masse 5. Of what follows in the Masse until the Priest goes to the Altar Q. What follows the Confiteor A. The Clark or he that serves at Masse prayes for the Priest that God would shew his mercy to him pardon his sins to the end that he may worthily celebrate the Holy Sacrifice and by it come to life everlasting whose prayers are as we may piously believe accompanied with the intercession of the Angels and Saints whose help he has also invocated It is a pious action in the standers by to add their Votes which the Priest also requires to all which the Priest sayes Amen When all as the Priest supposes have said the Confiteor the Priest makes the same prayer for them who saying Amen do attend for the general Absolution which the Priest gives saying Indulgentiam Absolutionem c. in saying whereof the Priest makes the sign of the Cross on himself thereby tacitly professes that he gives this Absolution and Remission by vertue of Christ's Cross and Passion which Communicated by the Church the Assistants may also with Devotion sign themselves with the same sign and devoutly say Amen Q. What Absolution is this here given A. I said before that the Confession here made was not properly Sacramental as in the Sacrament of Pennance in like manner this Absolution is no other but Sacerdotal and has its effects by way of deprecation or prayer which is more available because it is done by a Priest of whom St. Chrysostome sayes His Throne is placed in Heaven and he has Authority to pronounce and declare Celestial things and whom as St. Paul teaches we are to esteem as the Ministers of Christ and the dispensers of the Mysteries of God and therefore all present ought with Humility bow their heads to receive it signing themselves with the sign of the Cross as before is said Q. What follows the Absolution A. The Priest after this makes some Jaculatory prayers reciting some verses of the Psalms expressing his confidence in God's mercy and goodness by which he presumes to go to the Altar and that his prayer will be heard which he assures us by Dominus vobiscum our Lord is with you and therefore let us proceed to the performance of this Sacrifice for having before declared that God is turned unto us he beggs his mercy in this his action and makes his humble petition that his prayer which he is to make therein may be heard It is very convenient that those who understand Latin should answer to the Priest with correspondent affections those who do not may consider God's goodness in giving such power to Priests and with Devotion expect the grace and benefit of the Absolution and seriously attending to the Admonition that the Priest gives them in saying Dominus vobiscum our Lord is with you I am now going to the Altar to offer Sacrifice for you and our Lord will be with us in correspondence thereto they may devoutly say Et cum spiritu tuo and with thy spirit which because it occurs frequently in the Masse every one ought to learn that they may shew their minds to be attentive to what the Priest does all along in this Sacrifice After that the Priest sayes Oremus let us pray as if he should say since our Lord is with us and that he hath shewen his mercy and goodness in pardoning our sins let us now settle our hearts to prayer with confidence believing that whatsoever we shall ask by vertue of this Sacrifice we shall obtain Now because this Dominus vobiscum and Oremus do frequently occur in the Masse I shall speak of them in the next Paragraph 6. Of the Dominus vobiscum and Oremus Q. Why is Dominus vobiscum so often used in the Masse A. The Church uses this
his Church whereto he hath given Authority in his Name to cast out Devils and evil Spirits to heal the sick to remit sins and such like The material cause is sensible and exteriour things applyed by the same Church from the Apostles to spiritual effects which both Testaments do warrant Our Saviour himself giving examples thereof by using Spittle Clay washing with Water curing by the hem of his Garments and giving power to his Disciples to cure the sick with Oyl which they did also by their Napkins yea by their shaddows The formal cause by which such effects are wrought is the Benediction which consists in the Exorcisms and Invocation of God's Name the Exorcism declares the power which is given to Priests The Invocation implores God's concurrence thereto or rather that it may take effect in those who use it the final cause is the manifestation of God's glory and power and the good of our Souls 5. Of Exorcisms Benediction Q. What mean you by Exorcisms A. Exorcism is a Greek word signifying Adjuration which St. Isodore describes thus a word of increpation or rebuke against the unclean Spirits made on those who are possessed or to be Baptized whereby the wicked power of the Devil and his inveterate malice and violent incursions and assaults may be expulsed and driven away and this not only from persons and places but also from any material things used in order to any spiritual effects but principally in Baptism whereof the Holy Fathers make frequent mention specially Justin Martyr Tertullian Basil Cyprian Cyril Chrysostome Ambrose Robanus Augustine and others all grounding themselves on the example of our Saviour who threatned the unclean Spirit commanding him to go forth and again deaf and dumb Spirit I command thee to go out of him St. Paul in like manner I command thee in the Name of Jesus Christ to go out of her the Fourth Councel of Carthage describing the office of the Exorcist sayes Let him when he is ordered take from the Bishops the book of Exorcisms the Bishop saying to him receive and remember and have power to imp se hands on the possessed this Councel was well nigh 1300 years past From hence the Church uses this Exorcism on the Salt and Water to expel the power of the Devil from God's Creatures that by the use of them Christians may be freed from his Attempts and to this end makes prayer to God that by the Invocation of his Holy Name and by vertue of the Holy Cross wherewith the Salt and Water are signed the faithful with Devotion and Faith may apply it for the ends aforesaid and obtain the said effects Q. What mean you by Benediction A. Benediction is diversly taken for God blesses us and we bless God the Benediction we give to God is no other thing then to praise God or to give thanks to him or to sing his glory which is frequent in the Scripture The Benedictions which God gives are his gifts and graces which he imparts to his Creatures for which in the fear of God we make Supplication and Prayer Benediction then here is taken for Prayer to God that he would bless this Salt or Water or any other thing In this manner St. Paul sayes that every Creature is Sanctified by the word of God and Prayer So the Priests in the old Law had power to Sanctifie the People and all things which were required to their Sacrifices and in this manner the Church hath her Priests who by their Ordination have power to bless and Sanctifie such things as are Sacramental or for the spiritual profit of our Souls Q. Why doth the Priest in sprinkling of Holy Water and Christians in takeing it say that of the Psalmist Thou shalt sprinkle me with Hysope c. A. It is the frequent custome of the Church to use words of the Holy Scripture for the Devotion of the faithful in some pious sense although it be not the same with the literal sense of those words and therefore as the Holy Water hath a Mystical signification principally in order to the Soul so she takes these words in a Mystical sense importing the principal effect of the Holy Water which is to purge and cleanse our Souls from sin and sinful affections Now Hysope both for its formal use and Mystical signification may be fitly applyed to this action for it was used nay instituted by God for cleansing from uncleaness to which end they were to dip Hysope in Water with Ashes and to sprinkle all the Tent and all implements and the Men and so be freed from pollution or contagion And again this Hysope dipped in Sparrows blood did serve to cure the Leprosie by being sprinkled therewith Now for its signification it agrees with the effects of Holy Water For as the Physitians hold Hysope hath a certain vertue of purging principally the Lights or Lungs and to mitigate the pains of the Stomach which St. Hierome on the 50 Psalm thus applyes as the Earthly Hysope is apt to cure the Lungs to hinder inflamations or swellings of the wind so man sprinkled with celestial Hysope that is with humility of Heart is purged from all malignity of pride and St. Augustine Hysope saith he is a simple or low Herb purging the Stomach and signifies Christ's humility by which we are cleansed Christians then entring into the Church ought to be sprinkled with this Hysope of Humility that taking the Holy Water with Humility Devotion and compunction they may be cleansed and purged from all pride and vanity that with purity of Heart they may be prepared for the better participation of the Sacrifice and Sacraments SECT IV. Of the Church and Holy things therein 1. Of the Church Q. WHat is the Church A. We may say with grief Deus venerunt Gentes O God the Gentiles are come into thine inheritance for we have not the happiness now to enjoy our Churches and instead of them we are forced to use ordinary Chambers poor Rooms or Corners to Celebrate the Divine Mysteries in So that in writing for the present time I shall omit many things which might be said of material Churches I shall only say that as we have the self same Sacrifice so we ought to have the same Devotion to it in whatsoever place it is Celebrated we honour the Church principally for the Sacrifice and not the Sacrifice for the Church The very want of such Churches might move us to Repentance of our sins which were the true cause of our Desolation and thereby stir up our Hearts to make humble Supplication and fervent Prayer that God out of his infinite mercy would avert his justly provoked wrath from us which can hardly be better done then by devoutly saying the foresaid Psalm which is in the Primer after the Letanies with prayers proper for that end we may also on the other side exalt and raise up our Hearts in contemplating the primitive times when the first Christians by reason of great persecutions
amply declared this that it is needless here to treat of this Subject I will only take notice here that many Councels have determined this matter but especially the Councel of Nice held well nigh Nine hundred years ago where there were 330 Bishops assembled expresly on this Subject This Councel was held in Greece where the opposite Heresie did begin some years before with great contest in those parts whereas the Western Church did alwayes preserve the Worship and use of Images and in three several Councels condemned the Hereticks in the Eastern Church and this was done in Nice in the most solemn manner and with the greatest dispute that ever was seen in any Councel on the opposers side all the reasons imaginable from whence the Hereticks of our times have taken their Arguments on the Catholick defenders side Scriptures Tradition Custome Judgement of the Holy Fathers continual practise of God's Church were alleaged with clear and manifest answers to all contrary Objections whence the Councel unanimously determined the use and Worship of them Q. May we adore them A. We may not adore them but before them or in beholding them we may adore what is represented by them according to the old verse Christ's Picture Worship thou who by the same doest pass Yet Picture Worship not but Christ for whom it pictured was If the Picture be of God we give Divine Worship to him if of Saints we then give a Religious Worship which is due to them for our Worship doth not terminate in the Pictures but in the thing represented The Pictures or Images do serve only as representatives in some manner like the species which falls not under our senses or understanding but in as much as they represent the Objects we have no knowledge of God but by the species which serves only to supply the place of the Object and does not terminate or bound the understanding in its operation so that we know the Object by the species but yet take no notice of the species The object of the senses is the sensible quality which the sense does not perceive but the species in as much as they are representatives of such qualities So it is also in Pictures or Images which by their representative nature being beheld or seen do lead us to the knowledge of the thing represented we may experience this in the Picture of a Person we love when we see the Picture we are moved with a new affection not to the Picture but to the Person it represents Q. Wherefore are they put in Churches A. For many reasons first for Ornament of the Churches which is warranted by the Scriptures where God commanded the Images of Cherubines to be made in the Ark and Salomon put Cherubes in many places of the Temple why then may not Christians place Images in their Churches The Emperour Constantine in all the Churches he built did put Images Pictures and Statues of Christ and his Saints for their Ornament Isodore Pelusiat who lived about the year 440. is so far for it that he sayes the place cannot be said to be a Church which is not adorned with Images It is strange that Men adorn their Houses with prophane Pictures or Images and think that holy Pictures representing Sanctity Piety and Devotion to be Prophanation in the Church Secondly for the instruction and help of the ignorant who by those Images do learn the Mysteries of our Faith as the learned do by Books and Characters which are but as Images St. John Damascene sayes That our Holy Fathers did judge it convenient to set forth the Mysteries of the Passion in Pictures or Images that the unlearned or those who could not read might refresh their Memories thereby VVhence Tharasius Patriark of Constantinople sayes whatsoever the Gospel shews unto us by reading the same is seen by Images whatsoever also Books speak of Holy Martyrs sufferances the self same is signified by Images Letters are but Images of the things signified and Images but Letters for the Ignorant yea to the learned for a more speedy representation Thirdly they serve to move the beholders to Piety and Devotion for naturally we are moved by visible objects to good or evil whence the Church hath alwayes commended though not commanded good Images and strictly forbidden bad ones principally Prophane and Lascivious None who have any Civility will deny but that Lascivious Images Pictures or Statues are dangerous and sure it cannot be evil to have good Images which savour of Piety and if those cause ill dispositions in the mind these may cause good which St. Basile thus declares Historians and Painters do often describe the glorious conflicts and great Deeds of Warlick Men those set them forth by Orations these paint them in Tables both of them have provoked many to Vertue to wit as the one perswades by his moving words so the other draws by his lively representation of the things done by our Saviour and his holy Servants Lastly to omit other reasons these Pictures or Images are placed to put us in mind of the Sanctity of the place wherein none but Holy Pictures are to be permitted and thereby is declared the Reverence of the place and indeed when one comes to a Church adorned as it becomes the House of God especially with Pictures Images and Statues he cannot but adore God to whom all this preparation is made for it has some resemblance of Heaven where God is said to be with his Angels and Saints adoring him with fear and Reverence for here by Faith we believe Christ Jesus God and Man to be really present and we contemplate in Spirit the Angels and Saints accompanying him under the forms of Bread and Wine we see our God and in the Images we see his Angels and Saints 5. Of Tapers or Candles Q. Why does the Church use Candles at Masse A. All Nations Gentils Jews and Christians have alwayes used Lamps Candles or Tapers in the Service of God the custome of the Gentils is manifest in their Histories of the Jews in the first Book of Moses and of the Christians in all ages as the Ecclesiastical Histories do Record and the first who opposed it in the Church was Vigilantius above 1200 years past against whom even in this point the Holy Fathers St. Hierome St. Augustine and St. Paulin did write in defence of the Catholick custome St. Epiphanius and Evodius make mention of it and we may gather that such was the custome of the Church for that our Constantine the Great who built and erected many Churches amongst other his gifts to the Churches did add possessions and Lands for the maintenance of such Lights Lamps and Candles in the Churches I might here alleage Councels and Histories for the use thereof but these may suffice Only I will note that the Office of Acholithus which is one of the Seven Ecclesiastical Orders called also Ceroforarius acknowledged by the Popes Cayus Cornelius and Gelasius all in the primitive times as
some of our Adversaries will turn this off with an answer like themselves That it is but a Parable if it were so as it is not according to the judgement of all the Fathers and Interpreters of that place can we think that our Saviour would tell us Parables importing lies to conclude the Devils do hear any one who calls upon them and shall we think that the Saints cannot hear us the effects of the daily experience manifests the one and shall we doubt the other hath God given more power to the one than to the other or hath God made the one less able to hear our prayers and less powerful to relieve our Necessities than the other to do us mischief Q. May we say Masses to Saints A. The Church honours God in his Saints and makes memory of them in the Masse but never sayes them to the Saints as the Holy Councel of Trent declares and St. Augustine testifies in many places as also others of the Holy Fathers The Masse then is offered only to God and not to the Saints but well in memory of them as appears in all the Liturgies where the prayers are only to God by their Merits and Prayers 5. Of Holy Water Q. Why doth the Church use Holy Water A. To put us in mind of the preparation we ought to make before Masse lest that in not doing it we irreverently or undevoutly should provoke the Wrath of God and to this end she exhorts and invites each one to make use of it in going into the Church in imitation of our Saviour who washed his Disciples feet before the Institution of this Holy Sacrifice Q. How ancient is the use thereof A. Even from the Apostles for Pope Alexander the Sixth from St. Peter made a general Command for the use of it as being then the custome of the Church And St. Clement tells us that St. Mathew did first institute it he also relates the use and manner of the blessing thereof by him prescribed and such hath been the Custome and Tradition of the Church in all times since Q. For what end was it used A. The foresaid Saint and Pope Alexander sayes we bless Water mingled with Salt for the People that all who are sprinkled therewith may be Sanctified and Purified for if the Ashes of an Heifer being sprinkled did sanctifie and cleanse the People and if the bitterness of the Water was made Holy by the Prophet Elizeus with Salt sprinkled therein by how much more things sanctified by Divine prayers may take away the Barrenness or Corruption of humane things and sanctifie cleanse and purge the polluted and multiply other good things and avert the deceits of the Devil and defend Men from extravagant Phantasies He adds another Argument if we doubt not but that the sick were healed by the touch of our Saviour's Garment how much more by vertue of his words may the Elements divinely hallowed bring health of Body to the weakness of humane Nature Q. Whence did the Church take this Custome A. The Church in the Benediction of Holy Water for the Salt takes example of Elizeus who putting Salt into the bitter Waters made them sweet and useful and for the Water gives this reason because God has ordained the greatest Sacraments in the substance of Water Moreover God commanded that in every Oblation they should offer Salt which Mystically did signifie purity of mind and intention and is an Embleme of Wisdome Prudence and Discretion necessary in all Oblations Salt also according to the Scripture and use of the Gentiles was held as a Symbole of Amity and friendship a Covenant of Salt is for ever before the Lord. In like manner the use of Water was very frequent for the Priests being to enter into the Tabernacle or Temple did wash their hands and feet in the Laver appointed for that end and by this Ceremony were put in mind of what purity of heart was requisite to such Priestly Functions which was a figure of what is now done in the Church wherein such Vessels are placed near the Church doors that every one who goes in or out might use this Holy Water in a more Spiritual way which was also aptly figured by the Waters of Expiation which did Sanctifie and cleanse the polluted Now the Church doth mingle Salt with Water by the Water to put us in mind of our Baptism and by the Salt of the purity and incorruption acquired in the Sacrament so that by both mingled together we may reflect on the Sacraments and of the promises we have made Besides the Water signifies the contrition we ought to have of our Sins and the Salt mortification or penitential Acts which are to accompany such Contrition The Water alone may be said to be Baptismal but with the Salt penitential It doth not suffice us to be washed with Water but we must also be purified and seasoned with the fire of ardent Love The Water cleanses but the Salt preserves the Soul by Water we are born in Christ by Salt we are strengthned in the Holy Ghost finally to omit other Considerations this mixture of Salt and Water fitly representeth the Incarnation by the Salt is represented the Eternal word of the Father by the Water humane nature whereto the word was united Q. What are the effects of Holy Water A. We may gather them out of the Benediction which the Church uses in making it First It is profitable for the Soul and Body Secondly By vertue thereof we are defended from Phantasies and evil Visions c. Thirdly we are protected from the power craft and deceit of the Devil Fourthly It hath vertue to expel and drive away evil Spirits out of the places where we are Fifthly To free us from the Assaults and Temptations of our wicked Enemy Sixthly To expel all evil thoughts and suggestions Seventhly Against Tempests and Lightnings Eighthly To cure Diseases Lastly To take away venial Sins Q Have you any examples of such effects A. Yes very frequently in all Ecclesiastical Histories I will produce some few Baronius recounts that St. Epiphanius tells us that one Joseph a converted Jew did discipate the illusion of his fellow Jews by Holy Water And that Theodoret relates that St. Marcel Bishop did by Holy Water chase away the Devil who hindered the Demolition of a Heathenish Temple St. Hubert by Holy Water did free one from the violent Phantasms of the Enemy St. Chrysostome by it did cure a sick Man St. Quintian did by it cure a whole Family St. Fortunatus did by it cure a broken Thigh of a Goth St. Anselme restored sight to a blind Man St. Malachie did heal a Woman of a Canker St. Addo did by it cure a Lunatick Of this also we have many examples amongst the Converted Indies as also in our own Countrey which many have experienced Q. Whence comes these effects A. The principal and sole efficient cause is the power and will of God who hath left such Ministerial power in
is made a confession to Salvation In the second sence the Psalmist often uses it as I will confess to thee O Lord with all my heart with the confession of praise So Christ also sayes I confess to thee O Father Lord of Heaven and Earth that is I praise and give thanks to thee these Two Confessions run generally in the Masse for Faith is necessary to this Sacrifice which is of praise and glory to God So that in this place the confession which is made is of our Sins Now this confession is either private or publick particular or general The first is Sacramental or made in the Sacrament of pennance of which here we have nothing to say and therefore we speak only here of general or publick confession which by order of the Church is used for Remission of our daily and continual Sins defects and imperfections Q. Are not those Sins to be expiated by the Sacrament of Pennance A. The Sacrament of Pennance is ordained to take away mortal Sins as its principal effect and may be used for Venial Sins but in some way or other we daily and hourly offend God Venially and we being now to offer Sacrifice which requires all purity and innocency in as much as humane frailty will permit we make this humble confession thereby to obtain Remission of our daily Sins and Remission of the pain due to them and so to be more purely disposed to this Sacred Action Q. To whom do we make this Confession A. Principally and chiefly to God from whom alone we expect pardon and Remission of our Sins Q. Why then is it made to the Blessed Virgin and Saints A. We confess to the Saints in other respects for we confess to them when we have offended in that we have offended God even as the prodigal Child who said Father I have sinned against Heaven and before thee which the Glosse and St. Augustine Interprets as if he had said I confess that I have offended against the Angels and Saints Secondly We confess to the Angels and Saints as witnesses of our sorrow and Repentance of our Sins even as St. Paul 1. Tim 5. did charge Timothy I testifie before God and Christ Jesus and the Elect Angels and so we confess before God his Angels and Saints Thirdly As the Prophet David said I will sing to thee in the sight of Angels and I will render my vows to our Lord in the sight of the People that is in the sight and protection of the Angels I will praise thee my God and before all present confess my sins that as they have seen and known my wickedness so also they may see my Repentance that as I have made them sad by my manifold impurities so I may rejoyce them in my Conversion Lastly We manifest our sins and iniquities to the Blessed Virgin Mary Angels and Saints as also to all there present at Masse that out of compassion and charity they would pray for us as is plainly declared in the latter end where we desire them to pray for us that we may obtain of God Remission and pardon for our sins and afterward we ask for Mercy and Indulgence of them of Almighty God 4. Of some Remarkable things in saying the Confiteor Q. Why does the Priest say Peccavi A. To declare that he is a Sinner and the more to express himself he sayes I have sinned exceedingly By the way we may note how powerful this Peccavi I have sinned is if it come from the Heart for when the Children of Israel had offended God as they often did their only redress was Peccavimus we have sinned and the Mercy of God was not wanting David offended and with his Peccavi I have sinned he obtained Remission Salomon taught the People when they came into the Temple as a remedy for all evils and a means to obtain their Petition to cry out Peccavimus we have sinned leaving us a perfect Model of praying in the Church Q. Why does he say in thought word and deed A. That is as much to say in all manner of Sin for although sin proceed from the will take away the will and there is no sin yet this Will finds matter of sin in our thoughts words and deeds It was said of old even by God himself that all the cogitations of Mens hearts were bent to evil at all times great was the malice of Mens hearts in those times near to the beginning of the World which since rather make encrease than decrease for the waters of Iniquity have very small ebbs but huge great Spring-Tides and do so frequently overflow on the Field of our Souls that very few flowers of vertue or piety do grow there but innumerable Brambles and Briars which perhaps in quantity are not so great but bring great hurt to the Soul and if they be perverse they separate us from God and the best we can say or imagine without the grace of God all our cogitations or thoughts are unprofitable In like manner we offend daily in words for the Tongue is a Sea of evil or as St. James sayes a world of Iniquity yea the Iniquity of the Tongue fills the whole World There is no place or person of what quality soever but some way or other have the offending Tongue The Prophet Jeremy complained saying I attended and hearkned no Man speaks that which is good would God this were all the Apostle St. Paul speaking of young Widdows they learned to go about from House to House speaking things which they ought not But if we look almost upon all sorts of People we shall find them going from this place to that place from company to company full of words swearing of vanity curiosity too too frequently speaking things which they ought not in detraction and back-biting words of Iniquity as David sayes The words of their mouth are iniquity and guile Our deeds are conformable for as St. John sayes The whole World is set to Iniquity and David All have declined they are become unprofitable together there is not that doth good there is not one There is so great a multitude of those who do no good that scarce any one is to be found to do good and too too many that do evil for as St. James sayes We all offend in many things and St. Augustine avers that even the just do not live without some sins whence the Priest well sayes and so may every Man say I have sinned in thought word and deed Q. Why does he say Three times through my fault A. In this Repetition he expresses the vehement sorrow of his mind and therefore to the last he adds through my most grievous fault which is not unfrequent in the Scriptures So King David said My Son Absolon Absolon my Son who would grant that I might dye for thee Absolon my Son my Son Absolon and naturally we reiterate the cause of any grief We may also say that this Repetition is correspondent to the Three