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 that are just, although in a different manner; for (as St Augustine said, and after him St. Thomas) charity, when it is already begotten, and is born by the means of penances, has those three states which have been mentioned — of spiritual childhood, of augmentation or increase, and of perfection.

The newly justified, which are the beginners, and, as it were, infants newly-begotten in the being of grace, are to take for the matter of their meditation the mysteries of the incarnation and childhood of our Saviour Jesus Christ, of which we treat in the second part, and in those meditations they will find sufficient motives, as well to prosecute and continue on the journey of the purgative way, mortifying and purifying themselves from those vices and passions which have remained in them as dregs of their former life, as also to begin the journey of the illuminative way, treasuring up virtues contrary to their vices, and accommodated to their state.

Such as are proficients, and go onward increasing in virtue, have two ways to this — the one by doing, and the other by suffering; I mean, either by exercising divers works of virtue of their own election, which appertain to the active and contemplative life, or by suffering with great perfection the troubles, persecutions, and afflictions inflicted upon them by the hand of another. And this way, though it be the sharper, is the most effectual to increase in virtues, and to attain to their perfection.

In these two ways our Saviour Christ walked with great excellence, of whom St. Augustine says, that His exercises among men were " mira facere et mala pati," " to do marvellous things and to suffer painful things," and all for our instruction; of which we treat in the meditations of