In like manner, in the conversion of a sinner we behold contrition, confession, and penance; and, on the other hand, the tenderness of God, His mercy and charity, His glory and His goodness. Yet sin does not always turn to the good of those who commit it; but it is usually the greatest of perils and worst of ills, for it causes the loss of grace and glory. It stains the soul and provokes chastisement and even eternal punishment. From so great an evil may our Lord Jesus vouchsafe to preserve us! Amen. R. AND T. WASHBOURNE, LTD., PRINTERS, LONDON. FOOTNOTES: [1] Following the general tradition, we attribute this work to Albert the Great, but not all critics are agreed as to its authenticity. [2] Albert the Great is speaking here in a special manner of religious perfection, although what he says is also true of Christian perfection in general. [3] He speaks here of the obligation laid upon all Christians. [4] Religious bind themselves to observe as a duty that which was only of counsel. To them, therefore, the practice of the counsels becomes an obligation. [5] The vows of religion have as their immediate object the removal of obstacles to perfection, but they do not in themselves constitute perfection. Perfection consists in charity. Albert the Great speaks of only one vow, because in his day the formulas of religious profession mentioned only the vow of obedience, which includes the other two vows. [6] John iv. 24. [7] Matt. vi. 6. [8] When Albert the Great and the other mystics warn us against solicitude with regard to creatures, they refer to that solicitude which is felt for creatures in themselves; they do not mean that we ought not to occupy ourselves with them in any way for God's sake. The great doctor explains his meaning in clear terms later on in this work. [9] 1 Pet. v. 7. [10] Phil. iv. 6. [11] Ps. liv. 23. [12] Ps. lxxii. 28. [13] Ps. xv. 8. [14] Cant. iii. 4. [15] Wis. vii. 11. [16] Matt. xvi. 26. [17] Luke xvii. 21. [18] Albert the Great supposes here that we give ourselves equally to God and to creatures, which would be wrong, and not that creatures are subordinated to God, which would be a virtue. [19] This must be understood to mean that God is the principal and supreme end of all created activities. [20] The perfect image of God in man does not consist merely in the possession of those faculties by which we resemble Him, but rather in performing by faith and love, as far as is in our power, acts like those which He performs, in knowing Him as He knows Himself, in loving Him as He loves Himself.