First, 1ye say, We have corrupted Justinian's words. And yet, ye know, we alleged only Justinian's meaning, and otherwise not one of all his words. Ye say, Justinian meant not, as though prayers made i• silence were unfruitful to the people. For some Fruit, ye say, there is all ways had even by secrete, and unknown Prayer: But what fruit, or how much, or how ye know it, or can assure it, ye spare to tell us. Yet S. Augustine saithe, Quid prodest locutionis integritas, quam non sequitur intellectus audientis? Cùmloquendi omninò nulla fit causa, si, quod loquimur, non intelligunt, propter quos, ut intelligant, loquimur: What profit is there in speech, be it never so perfect, if the understanding of the hearer cannot attain it? For there is no cause, why we should speak at all, if they understand not, what we speak, for whose sake we speak, that they may understand us. Again he saith, Mens mea sine fructu est: Hoc ait, quando id, quod dicitur, non intelligitur: My mind is without fruit: This the Apostle S. Paul saith, when the thing, that is spoken, it not perceived. And again, Si intellectum mens removeas, nemo aedificatur audiendo, quod non intelligit: Set apart the understanding of the Mind: And no man hath fruit, or profit of that thing, that he perceiveth not. Likewise again he saith, Quid opus est jubilare, & nō intelligere jubilationē: ut Vox nostra sola jubilet,2 & Cor non jubilet? Sonus enim Cordis intellectus est: What needeth us to singe, if we understand not, what we singe: to singe with our voice, and not with our Harte? For Understanding is the sound, or voice of the Harte.
Firste, 1ye saie, VVee haue corrupted Iustinians woordes. And yet, yée knowe, wée alleged onely Iustinians meaning, and otherwise not one of al his woordes. Ye saie, Iustinian meante not, as though praiers made i• silence were vnfruiteful to the people. For somme Fruite, ye saie, there is al waies had euen by secrete, and vnknowen Praier: But what fruite, or howe mutche, or howe ye knowe it, or can assuere it, ye spare to tel vs. Yet S. Augustine saithe, Quid prodest locutionis integritas, quam non sequitur intellectus audientis? Cùmloquendi omninò nulla fit causa, si, quod loquimur, non intelligunt, propter quos, vt intelligant, loquimur: What profite is there in speache, be it neuer so perfite, if the vnderstandinge of the hearer cannot attaine it? For there is no cause, why wee should speake at al, if they vnderstande not, what wee speake, for whoes sake we speake, that they maie vnderstande vs. Againe he saithe, Mens mea sine fructu est: Hoc ait, quando id, quod dicitur, non intelligitur: My minde is without fruite: This the Apostle S. Paule saithe, when the thinge, that is spoken, it not perceiued. And againe, Si intellectum mēns remoueas, nemo aedificatur audiendo, quod non intelligit: Set aparte the vnderstanding of the Minde: And noman hath fruit, or profite of that thing, that he perceiueth not. Likewise againe he saith, Quid opus est iubilare, & nō intelligere iubilationē: vt Vox nostra sola iubilet,2 & Cor non iubilet? Sonus enim Cordis intellectus est: What needeth vs to singe, if wee vnderstande not, what wee singe: to singe with our voice, and not with our Harte? For Vnderstandinge is the sounde, or voice of the Harte.
- 1Justinian. Imp. Authen. Constit. 123: We command all Bishops, and Priests to Minister the Holy Oblation. &c. not under silence, but with a loud voice, &c. that the hearts of the Hearers may be stirred to more devotion, &c.Iustinian. Impe. Authen. Constit. 123: VVee commaunde al Bishoppes, and Priestes to Minister the Holy Oblation. &c. not vnder silēce, but with a lowd voice, &c. that the hartes of the Hearers maie be sturred to more deuotion, &c.
- 2Augu. De Doctrina Christiana, Lib. 4. Ca. 10.
