The like question is moved by the Master of the Sentences; tWhether the Saints do hear the prayers of suppliants, and the desire of petitioners do come unto their notice? and this answer is returned thereunto: It is NOT INCREDIBLE, that the souls of the Saints, which in the secret of Gods presence are joyed with the illustration of the true light, do in the contemplation thereof understand the things that are done abroad, ⟨p. 404⟩as much as appertaineth either to them for joy, or to us for help. For as to the Angels, so to the Saints likewise which stand before God, our petitions are made known in the Word of God which they contemplate. Upon which place of the Master, Scotus disputing, groweth to this conclusion. uI say, that it is not necessary in respect of the beatitude, that one in bliss should see our prayers: neither regularly or universally in the Word, because it is not such a thing as is a necessary sequel of beatitude; nor yet that they be revealed, because that neither such a revelation doth necessarily follow upon beatitude. Notwithstanding (for a reason which we shall hear of afterward) he saith, it is PROBABLE, that God doth specially reveal unto him that is in bliss such of our prayers as are offered unto him, or unto God in his name. The same conclusion doth Gabriel Biel make in his lectures upon the Canon of the Mass. for having showed, first, that xthe Saints in heaven, by their natural knowledge, which is the knowledge of things in their proper kind, know no prayers of ours that are here upon earth, neither mental nor vocal, by reason of the immoderate distance that is betwixt us and them. secondly, that yit is no part of their essential beatitude, that they should see our prayers or our other actions in the Word; and thirdly, that zit is not altogether certain, whether it do appertain to their accidental beatitude, to see our prayers: he thus at length ⟨p. 405⟩concludeth. aIt is therefore said PROBABLY, that although it do not follow necessarily upon the Saints beatitude, that they should hear our prayers of congruity: yet that God doth reveal all things which are offered unto them by men; whether in magnifying and praising them, or in praying unto them and imploring their help. Cardinal Bellarmine supposeth, that bif the Saints should have need thus of a new revelation, the Church would not so boldly say unto all the Saints;
The like question is moved by the Master of the Sentences; tWhether the Saints doe heare the prayers of suppliants, and the desire of petitioners doe come unto their notice? and this answere is returned thereunto: It is NOT INCREDIBLE, that the soules of the Saints, which in the secret of Gods presence are joyed with the illustration of the true light, doe in the contemplation thereof understand the things that are done abroad, ⟨p. 404⟩as much as appertayneth eyther to them for joy, or to us for helpe. For as to the Angels, so to the Saints likewise which stand before God, our petitions are made knowne in the Word of God which they contemplate. Upon which place of the Master, Scotus disputing, groweth to this conclusion. uI say, that it is not necessary in respect of the beatitude, that one in blisse should see our prayers: neyther regularly or universally in the Word, because it is not such a thing as is a necessarie sequele of beatitude; nor yet that they be revealed, because that neyther such a revelation doth necessarily follow upon beatitude. Notwithstanding (for a reason which we shall heare of afterward) hee saith, it is PROBABLE, that God doth specially •eveale unto him that is in blisse such of our prayers as are offered unto him, or unto God in his name. The same conclusion doth Gabriel Biel make in his lectures upon the Canon of the Masse. for having shewed, first, that xthe Saints in heaven, by their naturall knowledge, which is the knowledge of things in their proper kinde, know no prayers of ours that are here upon earth, neyther mentall nor vocall, by reason of the immoderate distance that is betwixt us and them. secondly, that yit is no part of their essentiall beatitude, that they should see our prayers or our other actions in the Word; and thirdly, that zit is not altogether certayne, whether it doe appertaine to their accidentall beatitude, to see our prayers: he thus at length ⟨p. 405⟩concludeth. aIt is therefore sayd PROBABLY, that although it do not follow necessarily upon the Saints beatitude, that they should heare our prayers of congruitie: yet that God doth reveale all things which are offered unto them by men; whether in magnifying and praysing them, or in praying unto them and imploring their helpe. Cardinall Bellarmine supposeth, that
- tSed fortè quaeris; Nunquid preces supplicantium Sancti audiunt, & vota postulantium in eorum notitiam perveniunt? Non est ineredibile, animas Sanctorum, quae in abscondito faciei Dei veri luminis illustration laetantur, in ipsius contemplatione ea quae foris aguntur intelligere, quantum vel illis ad gaudium, vel nobis ad auxiliū pertinet. Sicut enim Angelis, ita & Sanctis qui Deo assistunt, petitiones nostrae innotescunt in Verbo Dei quod contemplantur. Petr. Lombard. Sentent. lib. 4. distinct, 45.Sed fortè quaeris; Nunquid preces supplicantium Sancti audiunt, & vota postulantium in eorum notitiam perveniunt? Non est ineredibile, animas Sanctorum, quae in abscondito faciei Dei veri luminis illustratione laetantur, in ipsius contemplatione ea quae foris aguntur intelligere, quantum vel illis ad gaudium, vel nobis ad auxiliū pertinet. Sicut enim Angelis, ita & Sanctis qui Deo assistunt, petitiones nostrae innotescunt in Verbo Dei quod contemplantur. Petr. Lombard. Sentent. lib. 4. distinct, 45.
- uDico, quòd non est necesse ex ratione beatitudinis, quòd beatus videat orationes nostras: neque regulariter sive universaliter in Verbo, quia non est aliquid quasi necessaria sequela beatudinis; neque quòd revelentur, quia neque talis revelatio nec•ssariò sequitur beatitudinem. etc. Tamē probabile est, quòd Deus beatis revelat de orationibus sibi, vel •eo in nomine ejus oblatis. Jo. Scotus, in 4. dist 45. quaest. 4.Dico, quòd non est necesse ex ratione beatitudinis, quòd beatus videat orationes nostras: neque regulariter sive universaliter in Verbo, quia non est aliquid quasi necessaria sequela beatudinis; neque quòd revelentur, quia neque talis revelatio nec•ssariò sequitur beatitudinem. etc. Tamē probabile est, quòd Deus beatis revelat de orationibus sibi, vel •eo in nomine ejus oblatis. Io. Scotus, in 4. dist 45. quaest. 4.
- xDicendum, quòd Sancti in patriâ qui de facto in coelis sunt, naturali cognitione putà vespertinâ, quae est cognitio rerum in proprio genere, nullas orations nostrum in terrâ consistentium, neque mentales n•que vocales cognoscunt propter immoderatam distantiam inter nos & ipsos Gabr. Biel, in Canon Miss. sect 31.Dicendum, quòd Sancti in patriâ qui de facto in coelis sunt, naturali cognitione putà vespertinâ, quae est cognitio rerum in proprio genere, nullas orationes nostrum in terrâ consistentium, neque mentales nque vocales cognoscunt propter immoderatam distantiam inter nos & ipsos Gabr. Biel, in Canon Miss. ect 31.
