The History of the Decline and Fall of the Roman Empire - Edward Gibbon [886]
III. The innumerable miracles, of which the tombs of the martyrs were the perpetual theatre, revealed to the pious believer the actual state and constitution of the invisible world; and his religious speculations appeared to be founded on the firm basis of fact and experience. Whatever might be the condition of vulgar souls, in the long interval between the dissolution and the resurrection of their bodies, it was evident that the superior spirits of the saints and martyrs did not consume that portion of their existence in silent and inglorious sleep. ^81 It was evident (without presuming to determine the place of their habitation, or the nature of their felicity) that they enjoyed the lively and active consciousness of their happiness, their virtue, and their powers; and that they had already secured the possession of their eternal reward. The enlargement of their intellectual faculties surpassed the measure of the human imagination; since it was proved by experience, that they were capable of hearing and understanding the various petitions of their numerous votaries; who, in the same moment of time, but in the most distant parts of the world, invoked the name and assistance of Stephen or of Martin. ^82 The confidence of their petitioners was founded on the persuasion, that the saints, who reigned with Christ, cast an eye of pity upon earth; that they were warmly interested in the prosperity of the Catholic Church; and that the individuals, who imitated the example of their faith and piety, were the peculiar and favorite objects of their most tender regard. Sometimes, indeed, their friendship might be influenced by considerations of a less exalted kind: they viewed with partial affection the places which had been consecrated by their birth, their residence, their death, their burial, or the possession of their relics. The meaner passions of pride, avarice, and revenge, may be deemed unworthy of a celestial breast; yet the saints themselves condescended to testify their grateful approbation of the liberality of their votaries; and the sharpest bolts of punishment were hurled against those impious wretches, who violated their magnificent shrines, or disbelieved their supernatural power. ^83 Atrocious, indeed, must have been the guilt, and strange would have been the scepticism, of those men, if they had obstinately resisted the proofs of a divine agency, which the elements, the whole range of the animal creation, and even the subtle and invisible operations of the human mind, were compelled to obey. ^84 The immediate, and almost instantaneous, effects that were supposed to follow the prayer, or the offence, satisfied the Christians of the ample measure of favor and authority which the saints enjoyed in the presence of the Supreme God; and it seemed almost superfluous to inquire whether they were continually obliged to intercede before the throne of grace; or whether they might not be permitted to exercise, according to the dictates of their benevolence and justice, the delegated powers of their subordinate ministry. The imagination, which had been raised by a painful effort to the contemplation and worship of the Universal Cause, eagerly embraced such inferior objects of adoration as were more proportioned to its gross conceptions and imperfect faculties. The sublime and simple theology of the primitive Christians was gradually corrupted; and the Monarchy of heaven, already clouded by metaphysical subtleties, was degraded by the introduction of a popular mythology, which tended to restore the reign of polytheism. ^85
[Footnote 81: Burnet (de Statu Mortuorum, p. 56 - 84) collects the opinions of the Fathers, as far as they assert the sleep, or repose, of human souls till the day of judgment. He afterwards exposes (p. 91, &c.) the inconveniences which must arise, if they possessed a more active and sensible existence.]