_Second Point._—It is not now an individual opinion of some few divines, says a learned author,[1037] it is the opinion of the whole world, that the holy infant, when she received sanctifying grace in the womb of St. Anna, received at the same time the perfect use of reason, with a great divine light corresponding to the grace with which she was enriched. Hence we may believe, that from the first moment when her pure soul was united to her most pure body, she was enlightened with divine wisdom to comprehend eternal truths, the beauty of virtue, above all, the infinite goodness of her God, and how much he deserves to be loved by all men, but especially by her, on account of the peculiar graces with which he had adorned her and distinguished her from all creatures, preserving her from the stain of original sin, bestowing on her a grace so abundant, and destining her for the mother of the Word and the queen of the universe. Hence Mary, from that moment grateful to her God, began to effect all that she could, using faithfully all that great treasure of grace that she had received; and wholly applying herself to please and love the divine goodness. From that moment she loved him with all her strength, and thus continued to love him through all those nine months that she lived before her birth, in which she did not cease for a moment to unite herself to God by fervent acts of love. She was free from original sin, and therefore she was also exempt from every earthly attachment, from every irregular tendency, from every distraction, from all strife of the senses, which could have prevented her from advancing constantly in the divine love. All her senses united with her blessed spirit in drawing her near to God. Hence her pure soul, freed from every hindrance, without lingering, always rose to God, always loved him, and always increased in love to him. Therefore she called herself a plane-tree planted by the waters: “Quasi platanus exaltata sum juxta aquam;”[1038] for she, indeed, was that noble tree of God that always grew beside the stream of divine grace. She also called herself a vine: As the vine I have brought forth a pleasant odor: “Ego quasi vitis fructificavi suavitatem odoris;”[1039] not only because she was so humble in the eyes of the world, but also because, as the vine never ceases to grow: “Vitis nullo fine crescit:” according to the Proverb, so the most holy Virgin always increased in perfection. The growth of other trees, as the orange, mulberry, pear, &c., is determinate, but the vine always increases, and increases in proportion to the height of the tree by which it is supported. Hail, oh vine, always vigorous! thus St. Gregory Thaumaturgus salutes her;[1040] for she was always united to her God, who was her only support. Thus it was of her that the Holy Spirit spoke, when he said: Who is this that cometh up from the desert flowing with delights, leaning on her beloved?[1041] Commenting on this, St. Ambrose says: Who is this that,