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Dame," who were founded by Pere Fourier, cure of Martincourt, a man eminent for piety. They were cloistered nuns, who added to the ordinary duties of a religious life the education of young girls. This duty they discharged within the cloister, and without secular assistance. The Ursulines conducted their schools more publicly, and had established several successful missions. The former, therefore, were obliged to use as auxiliaries an extern congregation composed of virtuous young girls, who lived in their own families, but assembled on Sundays and festivals for the exercise of works of charity. They went two and two together, wherever the glory of God or the good of their neighbors required, always subject to the appointment of the religieuses. Most of the young ladies of the city belonged to this association, which was of course secular (enclosure not being suitable to their work), and they willingly admitted Margaret Bourgeois among them. It was in this edifying association that God manifested his designs on her future life, and it was for her a real apprenticeship in the school of virtue. Once received, she was soon distinguished for zeal and fervor, and was to be seen everywhere, exercising the duties of Christian charity. Her distinguishing trait, however, was the instruction of the ignorant, and teaching young girls the principles of religion, as well as the rudiments of education. It may be truly said of her from that period, that the animating principle of all her actions was to unite them in spirit with the human actions of the Mother of God.

      She never relaxed in her efforts to imitate this high model of sanctity, and never ceased by word and example to animate the Christian virgins who afterwards joined her religious order to imitate as closely as human infirmity would permit, the daily actions of Mary during her sojourn on earth. To quote her own words will best exemplify her spirit. She said: "Our Lord before His ascension into heaven left behind Him on earth a kind of congregation or community that would embrace persons of every condition of life, the first superior being His own divine Mother. The holy spirit in the Gospel has given us the name of this community, which had a two-fold object, and was to serve as a model for all future associations of women to be established in the Church. This was no other than the community of Magdalen and Martha,' the disciples and friends of Christ. The first represented religious congregations devoted to prayer and contemplation in the cloister. While Martha was to be a model for those who devote themselves to the service of their neighbor. But the Blessed Virgin reserved to herself the duty of instruction. She was the Mother and mistress of the rising Church, which she formed and trained to the practise of virtue, by word and example. Not that she undertook to preach the Gospel, which was the mission of the Apostles, but she instructed the little ones in the virtues of poverty and humility, of which she herself made profession, knowing that the majority of the followers of Christ would be the poor and lowly. Thus was she the true model of a missionary congregation."

      By such admirable sentiments as these did she excite her companions to fervor in the discharge of their several duties. Yet her labors as a member of the externs at Troyes did not satisfy her. She felt that God required more from her, although He had not yet manifested his will, so she again determined to seek admission into a religious house, applying this time to the "Poor Clares." It is true she saw nothing in their institute that corresponded to her ardent desire of consecrating herself to the service of the Blessed Virgin, and of laboring for the salvation of souls, but she felt she would be unfaithful to grace if she did not make another effort to find out the will of God concerning her vocation. She therefore consulted her director, who advised her to present herself for admission, which she did, but as before, met with a humiliating refusal, as it was not there either, that Almighty God intended to make use of her for His glory, and He took this means of putting her humility to the test, and proving and perfecting her virtue.

      The first refusal of the Carmelites only served to animate her to greater perfection, and she made the same use of this second mortifying rejection. Being more and more impressed with a desire to consecrate herself to God, she resolved on making a vow of perpetual chastity, first acquainting M. Landret, her confessor, with her intention. He was a prudent man, and thought that circumstanced as she was, she might sometime repent having made the vow, or something might occur to change her resolution, and therefore told her to postpone such a promise until she was at least thirty years old, being then twenty-two. She submitted to his decision in silence, as humbly as if God had spoken. He soon changed his opinion, however, being convinced by her submission that God was operating great things in her soul, and permitted her to follow her inclination by consecrating her virginity to Jesus, which she did with fervor on the Feast of St. Thomas the Apostle, December 21st, 1643, being in her twenty-third year. Shortly after she added the a vow of poverty, and from that time her career of sanctity was unmistakable. She advanced in virtue as she advanced in age, and the practise of every good work, and held the office of Prefect of the extern congregation for many years. In 1647, her father falling dangerously sick, she attended him with all the love and charity that might be expected from such a daughter, and had the consolation of seeing him die full of hope and trust in the mercy of God. She arranged his body in the coffin with her own hands, although others were willing to spare her the performance of that duty of filial love, and the pious practice of preparing the dead for burial she ever after continued in Canada, until strength and life failed her, although it was often repugnant to her feelings.

      As M. Jandret knew the humiliation she endured by being refused admission in two religious orders, and knew also her virtues, he did not feel justified in advising anything that would stifle the operations of divine grace in her soul. He was, moreover, an eye-witness of her successful efforts in instructing young girls, both secularly and religiously, and thought it might be pleasing to God to associate with her other pious young persons, who could easily be found in the congregation of which she was Prefect, and establish them permanently in the discharge of that duty. He accordingly made the proposal to her, which she did not refuse, believing it would contribute to the glory of God, and be a means of accomplishing His will. In order to act prudently, however, M. Jandret consulted his superior, M. de Theoloyal, of the cathedral of Troyes, who assured him that the project was a wise one, and the two priests in concert drew up a formula of rules which they judged fit to lead those for whom they were intended securely in the path of Christian perfection. M. le Theoloyal went to Paris to submit the rules to the doctors of the Sorbonne, who decided in their favor, and advised that they be reduced to practice.

      Two virtuous young ladies were thereupon associated with Margaret Bourgeois, and Mme. de Chuly, of whom we shall have occasion to speak more at length, gave them an apartment in her own house to make the experiment. In proposing the rules to these pious young women, the persons who had written and approved of them had undoubtedly the future in view, but God had still wiser and other designs. It was only a preparation or foundation for the rules and constitutions that Margaret, many years after, sought to have approved in France for the government of the Community she established at Ville-Marie, she and her first companions having had a most happy experience of them during their early religious life. They engaged zealously in the education of the children confided to their care, always making moral training the principal object, but most especially did they seek to guard those whose surroundings endangered their virtue. On one occasion, a set of libertines managed to entice a poor but honest girl away from home. Margaret Bourgeois fortunately heard of the intended outrage, and taking a crucifix in her hand fearlessly followed the ruffians in order to rescue the girl. Without taking any notice of the violence they threatened, as they were well armed, she spoke so forcibly of the judgments of God, that would inevitably fall on them if they persisted in their diabolical purpose, that they retired in confusion, leaving the trembling girl at liberty, and overpowered with gratitude for her benefactress. She afterwards became one of Margaret's life-long companions, and accompanied her to Canada, where she was known as Sister Crolo. But the trial establishment of M. Jandret did not last very long. One of the two associates died, and the other left, so that Margaret, finding herself alone, was forced to abandon a position in which she could not succeed without companions, and again occupied herself as a simple congregationalist. The mortified life she had thus been leading for years, always uncertain of the future, and without a particle of human consolation, could not fail to draw down upon her signal favors from heaven, and those she experienced were of the most precious kind. Almighty God favored her many times with ineffable and sweet consolations when she approached Holy Communion. The fire of divine love then burned so vividly in her heart that she could hardly refrain from letting appear exteriorly the ecstatic joy with which her soul was

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