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Roman Catechism
The Honour And Invocation Of Saints Is Approved By Miracles
But who would not be convinced of the honour due the Saints and of the help they give us by the wonders wrought at their tombs? Diseased eyes, hands, and other members are restored to health; the dead are raised to life, and demons are expelled from the bodies of men ! These are facts which St. Ambrose and St. Augustine, most unexceptionable witnesses, declare in their writings, not that they heard, as many did, nor that they read, as did man— very reliable men, but that they saw.
But why multiply proofs? If the clothes, the handkerchiefs, and even the very shadows of the Saints, while yet on earth, banished disease and restored health, who will have the hardihood to deny that God can still work the same wonders by the holy ashes, the bones and other relics of the Saints ? Of this we have a proof in the restoration to life of the dead body which was accidentally let down into the grave of Eliseus, and which, on touching the body (of the Prophet), was instantly restored to life.
“Thou shalt not make to thyself a graven thing, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor of those things that are in the waters under the earth: thou shalt not adore them nor serve them”
Some, supposing these words which come next in order to constitute a distinct precept, reduce the ninth and tenth Commandments to one. St. Augustine, on the contrary, considering the last two to be distinct Commandments, makes the words just quoted a part of the first Commandment. His division is much approved in the Church, and hence we willingly adopt it. Furthermore, a very good reason for this arrangement at once suggests itself. It was fitting that to the first Commandment should be added the rewards or punishments entailed by each one of the Commandments.