Happy is that house esteemed which is visited by some royal personage, both for the honor it receives from him, and the advantages it hopes for; but more happy should that soul be called which is visited by the queen of the world, most holy Mary, who cannot but fill with mercies and graces those blessed souls whom she deigns to visit with her favors. The house of Obededom was blessed when it was visited by the ark of the Lord: The Lord blessed his house: “Benedixit Dominus domui ejus.”[1179] But with how much greater blessings are those persons enriched who receive some loving visit from this living ark of God, as was the divine mother! Happy that house which the mother of God visits,[1180] wrote Engelgrave. This was experienced by the house of the Baptist, wherein scarcely had Mary entered, when she filled all that family with celestial graces and benedictions; and for this reason, the present feast of the Visitation is commonly called the feast of our Lady of graces. We shall consider to-day, in the present discourse, how the divine mother is the treasurer of all graces. We shall divide the discourse into two points. In the first, we shall prove that he who desires graces must have recourse to Mary. In the second, that he who has recourse to Mary, should be certain of obtaining the graces that he desires.
Point First.—After the holy Virgin had heard from the archangel St. Gabriel, that her cousin Elizabeth had been six months pregnant, she was interiorly enlightened by the Holy Spirit to know that the Word which had taken human flesh and had already become her Son, wished to commence manifesting to the world the riches of his mercy, by the first graces that he desired to impart to all that family. Therefore, without interposing any delay, as St. Luke relates: Rising up, Mary went into the mountainous country in haste: “Exurgens abiit in montana cum festinatione.”[1181] Rising then from the quiet of her contemplation, to which she was always devoted, and leaving her dear solitude, she immediately set out for the house of Elizabeth. And because holy charity suffers all things: “Charitas omnia suffert;” and can bear no delay, as St. Ambrose remarks, when treating of this gospel: The grace of the Holy Spirit knows no slow movements: “Nescit tarda molimina Spiritus Sancti gratia:” therefore not heeding the fatigue of the journey, the tender and delicate maiden quickly set forth on her way. Having arrived at that house, she saluted her cousin: “She entered into the house of Zachary, and saluted Elizabeth.”[1182] And, as St. Ambrose remarks, Mary was the first to salute Elizabeth: “Prior salutavit.” But the visit of the blessed Virgin was not like the visits of the worldly, which, for the most part, consist in ceremonies and false display; the visit of Mary brought into that house an abundance of graces. For at her first entrance, and at that first salutation, Elizabeth was filled with the Holy Spirit, and John was delivered from guilt and sanctified, and therefore gave that sign of joy, exulting in the womb of his mother; for he wished in this way to make known the grace received by means of the blessed Virgin; as Elizabeth herself declared: “As soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy”.[1183] So, as Bernardine de Bustis observes, in virtue of the salutation of Mary, John received the grace of the Divine Spirit, who sanctified him: When the blessed Virgin saluted Elizabeth, the voice of the salutation entering through her ears, descended to the child, by virtue of which salutation he received the Holy Spirit.[1184]
Now if these first-fruits of the redemption all passed through Mary, and she was the channel by means of which grace was communicated to the Baptist, the Holy Spirit to Elizabeth, the gift of prophecy to Zachary, and so many other blessings to that house, which were the first graces that we know to have been given upon earth by the Word, after he had become incarnate; we have great reason to believe that God, even from that time, had constituted Mary a universal channel, as St. Bernard calls her, through which thenceforth should be dispensed to us all the other graces which the Lord wishes to bestow on us, as it was said in p. 1, c. 5, of this work.
Rightly then is this divine mother called the treasure, the treasurer, and the dispensatrix of divine graces. Thus she is called by the venerable Abbot of Celles: The treasure of the Lord and the treasurer of graces: “Thesaurus Domini, et thesauraria gratiarum.”[1185] By St. Peter Damian, also: The treasure of divine graces: “Thesaurus divinarum gratiarum.” By blessed Albertus Magnus: The treasurer of Jesus Christ: “Thesauraria Jesu Christi.” By St. Bernardine: The dispensatrix of graces: “Dispensatrix gratiarum.” By a Greek Doctor, quoted by Petavius:[1186] The store-house of all good things: “Promptuarium omnium bonarum.” Thus, also, St. Gregory Thaumaturgus says: Mary is called so full of grace, because in her the treasure of grace was hidden.[1187] And Richard of St. Laurence says that God has placed in Mary, as in a treasury of mercy, the gifts of all the graces, and from this treasure he enriches his servants.[1188]
St. Bonaventure, speaking of the field of the Gospel where the treasure is hidden which should be bought at any great price, as Jesus Christ hath said: “The kingdom of heaven is like unto a treasure hidden in a field, which, when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field;”[1189] remarks that this field is our Queen Mary, in whom is the treasure of God, that is, Jesus Christ, and with Jesus Christ the source and fountain of all graces.[1190] St. Bernard also affirms that the Lord has placed in the hands of Mary all the graces that he wishes to dispense to us, that we may know that whatever of good we receive, we receive it all from her hands.[1191] And of this Mary herself assures us, when she says: In me is all grace of the way and of the truth: “In me gratia omnis viæ et veritatis.”[1192] In me are all the graces of true blessings that you men can desire in your life. Yes, our mother and our hope, well do we know, to use the words of St. Peter Damian, that all the treasures of the divine mercies are in thy hands.[1193] And before Damian, St. Ildephonsus asserted it with more force, for addressing the Virgin he said to her: Oh Lady, all the graces which God has determined to bestow upon men, he has determined to dispense by thy hands; and therefore has he committed to thee all the treasure of graces.[1194] Hence, oh Mary, concluded St. Germanus, no grace is dispensed to any one except by thy hands; no one is saved except by thee; no one receives the gift of God except through thee.[1195] The blessed Albertus Magnus makes a beautiful reflection upon the words of the angel to the most holy Virgin: “Fear not, Mary, for thou hast found grace with God,”[1196] saying: Oh, Mary, thou hast not stolen grace as Lucifer wished to steal it; thou hast not lost it as Adam lost it; thou hast not bought it as Simon the Magician wished to buy it; but thou hast found it because thou hast desired and sought it. Thou hast found the uncreated grace, that is, God himself, become thy Son; and at the same time thou hast found and obtained all created good.[1197] St. Peter Chrysologus confirms this thought, by saying that the great mother found this grace by restoring salvation to all men.[1198] And elsewhere he says, that Mary found grace in its fulness, sufficient to save all men.[1199] In like manner as God made the sun, says Richard of St. Laurence, that by it the earth may be illuminated, so hath he created Mary, that by her means all divine mercies may be dispensed to the world.[1200] And St. Bernardine adds that the Virgin, as soon as she was made mother of the Redeemer, acquired, as it were, a jurisdiction over all graces: when the Virgin Mary conceived the Word of God in her womb, she obtained, as I should say, a certain jurisdiction over all the temporal manifestations of the Holy Spirit; so that no creature obtained any grace from God, unless according to the disposal of this pious mother.[1201]
Let us conclude this point in the words of Richard of St. Laurence, who says, that if we wish to obtain any grace, we must have recourse to Mary, who cannot but obtain for her servants whatever she demands; since she has found, and always will find, divine grace.[1202] And this he took from St. Bernard, who said: Let us seek grace, and let us seek it through Mary, for what she seeks she finds, and cannot be frustrated.[1203] If, then, we desire graces, we must go to this treasurer and dispensatrix of graces; for this is the sovereign will of the Giver of every good, as St. Bernard himself assures us, that all graces are dispensed by the hand of Mary.[1204] All, all: Totum, totum; he who says all, excludes nothing. But, because confidence is necessary in order to obtain grace, we now will pass on to consider how certain we should be of obtaining graces, if we have recourse to Mary.
Second Point.—And why should Jesus Christ ever have placed in the hands of this his mother all the riches of the mercies which he wishes to use for our benefit, if not that she may enrich with them all her servants who love and honor her, and with confidence recur to her? With me are riches ... that I may enrich them that love me: “Mecum sunt divitiæ ... ut ditem diligentes me.”[1205] Thus the Virgin herself speaks in this passage, which the holy Church applies to her on so many of her festivals. Therefore, for no other use, but for our benefit, says Adam the Abbot, are the riches of eternal life preserved by Mary, in whose bosom the Saviour has deposited the treasure of the wretched, that, supplied from this treasure, the poor may become rich.[1206] And St. Bernard adds, as I learn from another author, that for this purpose Mary has been given to the world, for a channel of mercy, that by her means graces may continually descend from heaven upon men.[1207]
From this the holy Father goes on to ask, why St. Gabriel, having found the divine mother already full of grace, according to his salutation: Hail, full of grace: “Ave gratia plena;” afterwards says that the Holy Spirit was to come to her, to fill her still more with grace; if she was already full of this grace, what more could the coming of the Holy Spirit effect? Mary was already full of grace, thus answers St. Bernard, but the Holy Spirit came upon her for our good, that from her superabundance we poor sinners might be provided.[1208] For this reason Mary was called the moon, of which it is said: The moon is full, for herself and others: “Luna plena sibi, et aliis.”
“He that shall find me, shall find life, and shall have salvation from the Lord.”[1209] Blessed is he who having recourse to me finds me, says our mother. He will find life, and will find it easily; for, as it is easy to find and draw water (as much as one wishes) from a great fountain, so it is easy to find graces and eternal salvation by going to Mary. A holy soul hath said, we have only to ask graces of our Lady and we shall have them. And St. Bernard says, that before Mary was born, the world was without this abundance of graces, that now are overflowing the earth, because this desirable channel (Mary) was wanting.[1210] But now that we actually have this mother of mercy, what graces can we not obtain, if we cast ourselves at her feet? I am the city of refuge, thus St. John of Damascus makes her to say, for all those who have recourse to me: come, then, my children, and you will obtain from me graces, in greater abundance than you can imagine.[1211]