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Thou art, as a fountain, full of love and clemency; and as a land flowing with honey.

Thou mercifully aidest the sorrowing Theophilus to obtain the forgiveness of his sin.

By thy prayers, the guilty one of Egypt rises from her abominations.

O Mother of Mercy! O singular hope of the fallen!

Bear up, this day, to heaven, the prayers and sighs of thy clients.

Thou art the honour of Israel, thou art the glory of the world.

Restore us to the favour of our Emmanuel,

Whom thou didst feed at thy sacred breast,

And whose sweet Infant limbs thou didst warm.

Do thou, our Mediatrix, appease him in our regard,

On the dread Day, we beseech thee.

We are here to offer up to God our Father the merits of our Jesus;

By their virtue, do thou, we beseech thee, obtain forgiveness for the guilty, and bring courage to them that fear.

Thou art our good, our merciful, Mother; thou art our hope, O Mary!

Let every devout soul respond: Amen I

Tota affluens pietate,
Tota melliflua.
Tu flebili Theophili
Culpae ades propitia.

Te auspice,
A fornice
Surgit rea ^Egyptia.

O mater misericordiae,
O lapsorum spes unica.

Votiva servorum Hodie infer coelo Suspiria.

Tu decus Israel, Tu mundi gloria.

Nostro Emmanuel

Tu reconcilia,
Quem lactasti tua sacra

Ilia ejus membra
Fovens dulcia.
Mediatrix nostra,

Nobis hunc placa.
In ilia oramus die

Oblaturi hic adsumus
Deo Patri tuae prolis
Quorum virtute, quaesu-
Eeos munda,
Trementes corrobora.
Tu bona, tu clemens,
Tu spes nostra,
0 Maria.
Amen dicat mens devota.


Nearest to Jesus' Crib, after Stephen, stands John, the Apostle and Evangelist. It was only right, that the first place should be assigned to him, who so loved his God, that he shed his blood in his service; for, as this God himself declares, greater love than this hath no man, that he lay down his life for his friends,1 and Martyrdom has ever been counted, by the Church, as the greatest act of love, and as having, consequently, the power of remitting sins, like a second Baptism. But, next to the sacrifice of Blood, the noblest, the bravest, and which most wins the heart of Him who is the Spouse of souls, is the sacrifice of Virginity. Now, just as St. Stephen is looked upon as the type of Martyrs, St. John is honoured as the Prince of Virgins. Martyrdom won for Stephen the Crown and palm; Virginity merited for John most singular prerogatives, which, while they show how dear to God is holy Chastity, put this Disciple among those, who, by their dignity and influence, are above the rest of men.

St. John was of the family of David, as was our Blessed Lady. He was, consequently, a relation of Jesus. This same honour belonged to St. James the Greater, his Brother; as also to St. James the Less, and St. Jude, both Sons of Alpheus. When our Saint was in the prime of his youth, he left, not only his boat and nets, not only his Father Zebedee, but even his betrothed, when everything was pre

1 St . John, xv. 13.

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pared for the marriage. He followed Jesus, and never once looked back. Hence, the special love which our Lord bore him. Others were Disciples or Apostles, John was the Friend, of Jesus. The cause of this our Lord's partiality, was, as the Church tells us in the Liturgy, that John had offered his Virginity to the Man-God. Let us, on this his Feast, enumerate the graces and privileges that came to St. John from his being The Disciple whom Jesus loved.

This very expression of the Gospel, which the Evangelist repeats several times—The Disciple whom Jesus loved1—says more than any commentary could do. St. Peter, it is true, was chosen by our Divine Lord, to be the Head of the Apostolic College, and the Rock whereon the Church was to be built: he, then, was honoured most; but St. John was loved most. Peter was bid to love more than the rest loved, and he was able to say, in answer to Jesus' thrice repeated question, that he did love him in this highest way: and yet, notwithstanding, John was more loved by Jesus than was Peter himself, because his Virginity deserved this special mark of honour.

Chastity of soul and body brings him who possesses it into a sacred nearness and intimacy with God. Hence it was, that at the Last Supper—that Supper, which was to be renewed on our Altars, to the end of the world, in order to cure our spiritual infirmities, and give life to our souls—John was placed near to Jesus, nay, was permitted, as the tenderly loved Disciple, to lean his head upon the Breast of the Man-God. Then it was, that he was filled, and from their very Fountain, with Light and Love: it was both a recompense and a favour, and became the source of two signal graces, which make

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St. John an object of special reverence to the whole Church.

Divine wisdom wishing to make known to the world the Mystery of the Word, and commit to Scripture those profound secrets, which, so far, no pen of mortal had been permitted to write—the task was put upon John. Peter had been crucified, Paul had been beheaded, and the rest of the Apostles had laid down their lives in testimony of the Truths they had been sent to preach to the world; John was the only one left in the Church. Heresy had already begun its blasphemies against the Apostolic Teachings; it refused to admit the Incarnate Word as the Son of God, Consubstantial to the Father. John was asked by the Churches to speak, and he did so in language heavenly above measure. His Divine Master had reserved to this his Virgin-Disciple the honour of writing those sublime Mysteries, which the other Apostles had been commissioned only to teach—The Word Was God, and this Word Was Made Flesh for the salvation of mankind. Thus did our Evangelist soar, like the Eagle, up to the Divine Sun, and gaze upon Him with undazzled eye, because his heart and senses were pure, and therefore fitted for such vision of the uncreated Light. If Moses, after having conversed with God in the cloud, came from the divine interview with rays of miraculous light encircling his head:—how radiant must have been the face of St. John, which had rested on the very Heart of Jesus, in whom are hid all the treasures of wisdom and knowledge P how sublime his writings! how divine his teaching! Hence, the symbol of the Eagle, shown to the Prophet Ezecbiel,2 and to St. John himself in his Revelations,3 has been assigned to him by the Church: and to this title of The Eagle has been

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added, by universal tradition, the other beautiful name of Theologian.

This was the first recompense given by Jesus to his Beloved John—a profound penetration into divine Mysteries. The second was the imparting to him a most ardent charity, which was equally a grace consequent upon his angelic purity, for purity unburdens the soul from grovelling egotistic affections, and raises it to a chaste and generous love. John had treasured up in his heart the Discourses of his Master: he made them known to the Church, and especially that divine one of the Last Supper, wherein Jesus had poured forth his whole Soul to his own, whom he had always tenderly loved, but most so at the end.1 He wrote his Epistles, and Charity is his subject: God is Charityhe that loveth not, knoweth not Godperfect Charity casteth out fear—and so on throughout, always on Love. During the rest of his life, even when so enfeebled by old age as not to be able to walk, he was for ever insisting upon all men loving each other, after the example of God, who had loved them and so loved them! Thus, he that had announced more clearly than the rest of the Apostles the divinity of the Incarnate Word, was by excellence the Apostle of that divine Charity, which Jesus came to enkindle upon the earth.

But, our Lord had a further gift to bestow, and it was sweetly appropriate to the Virgin-Disciple. When dying on his cross, Jesus left Mary upon this earth. Joseph had been dead now some years. Who, then, shall watch over his Mother? who is there worthy of the charge? Will Jesus send his Angels to protect and console her ?—for, surely, what man could ever merit to be to her as a second Joseph? Looking down, he sees the Virgin-Disciple standing at the foot of the Cross: we know the rest, John is to be

1 St. John, xiii. 1.

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