utility to the spirit which is evidenced in that performance.* It was a general confession, then, that I had to make: a confession which included all the sins of my past life up to that time.

This great undertaking is performed by Roman Catholics at their first communion; and only occasionally afterwards, according to the advice of their spiritual directors, which is influenced by the supposed state of the penitent's soul: for it is considered useful to rouse the lukewarm to a fruitful effort, when their relaxed vigilance is preparing a grievous fall.

It is only necessary to confess "mortal sins;" for "venial sins" are not "matter for absolution." The distinction between a mortal and a venial sin, is, in most cases, easy enough; as the "intention" of the penitent, together with the "circumstances," decides the judgment of the expert casuist; who has been diligently instructed in all the intricate, and frequently disgusting shades of human frailty. By a mortal sin is meant a sin which causes "death to the soul" in other words, which would consign the soul to eternal perdition. It is defined as a wilful infringement of the commandments of God, or of the church, in a grave matter, by thought, word, or deed. A venial sin is defined to be a slight dereliction of those duties which result from the commandments of God, or of the church, in a light matter; or in a grave matter, without perfect consent of the will; and consequently pardonable, as the Latin word, rather incongruously, is made to signify: for by implication * Exam. Gen. cap. 4.

we might conclude that a mortal sin is not pardonable. Absolution, however, is always given-" to make sure;" and for this purpose the penitent is requested "to accuse himself of some particular sin of his past life, with a fervent act of contrition."

In my confession to the ather of the novices, I was candid and minute to the utmost. Every sin of my past life: every propensity, was confessed without reluctance. I never felt shame in confession. I looked upon the priest as the vicegerent of the Almighty, and often exaggerated rather than diminished my guilt. To the Jesuit I told all-absolutely all: his every question received an unhesitating reply. It is commonly thought that Roman Catholics do not tell all in confession: for myself, I can only say that the idea of a sacrilegious confession and communion was always horrific to my mind; and I have even confessed a nightly dream on the morning of communion, in order to be "spotless" for that astounding ceremonial. Gratified, doubtless, by my candour; exulting in my fervour, and triumphing in the victory gained, the good father poured forth the honeyed words of consolation: assuring me that "all the past was past" and would be forgotten, and that it was now, by a most especial grace, granted me to make amends by a life of meritorious deeds in the holy Society of Jesus. Then followed the absolution, which he pronounced with strong emotion, and concluded with the words "Go and sin no more! pray for me!"

In the evening he brought me my cassock, with

the discipline and the chain; and, with a fervent blessing and prayer that I would wear it in holiness and sincerity, he commended me to the Virgin and holy Aloysius, and left me—a saint in anticipation: for I was determined to wear the garb in the manner recommended, and I certainly endeavoured to my utmost to do so during my eventful year; as the Jesuits can testify, and have testified.

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CHAPTER VI.

THE NOVICE-A CONTEMPLATION-RESULTS.

On the following morning I received the sacrament, or the Eucharist, as Roman Catholics call it, at mass. The recollected demeanour of the novices during that ceremony-their hands joined on the breast-using no book, but with eyes downcast in mental prayer,—the apparent fervour of the Superior : seeming to weep as he ejaculated the words that others repeat as a task,-these signs of a religious life I had not appreciated till the morning of my first communion in the Novitiate. I cannot forget the mere sensation of the gown, which, as it were, veiled all that was worldly in me from my eyes, that now would fain forget every object that they had ever rested on with pleasure. That gown transformed me as much as any other influence in the Novitiate. On all occasions it was a monitor to me. I always put it on with pleasure, and could have wished never to appear without it: for to me it seemed to suggest the resolve to attain perfection. I considered it in the light of a contract made with

Heaven-a covenant which cancelled the past, and gave me a rule of life for the future.

I remember my sensations on that morning, as if they were of yesterday. My meditation was most interesting by its comparisons and association of ideas; which enable me to call to mind thoughts as far back as my sixth year, and have rendered easy the task of reproducing my mind in the Novitiate. Thus all things that the eyes can see, the ears hear, the hands touch, the nostrils smell, the tongue taste, have been made to me records of thoughts to be recalled to mind at any moment.

On the morning in question, during that meditation, I likened my soul's condition to scenes that I had witnessed after a hurricane within the Tropics.

The roar of the winds, that have raged from every quarter in succession, has ceased-the shout of the sailor striving to save his ship from the shore-the crash of falling rafters the screams of women, have heard their last echo; and the sea, the terrible deep, that seemed in its fury last night about to engulf the little island, now smiles in its thousand ripples, curled by the morning breeze born from its own cool bosom,* as the rising sun in the east pours his life-giving radiance on the isle now waking from its troubled sleep.

Let us go forth and see the work of the hurricane. Here are the remnants of a wreck, the greater part of which is now floating far and wide on the wilderness of ocean, soon to be covered with moss, and weeds,

*The sea breeze.