After having formed and established her community at Ville-Marie, as we have seen, and provided suitable buildings and funds to sustain them in the exercise of their duties in a newly-settled country; having also secured and registered the letters patent that confirmed their right, as a legally authorized Congregation, she next turned her attention to three things, still necessary to the perfection of her Institute, namely, to procure a sufficient number of subjects, to provide for them approved rules, and to establish missions. At first it was not difficult to procure subjects, as they presented themselves from all parts, being attracted, not by temporal interests, or any selfish motive, but simply by the odor of the virtues of Sister Bourgeois and her first saintly companions. But she did not receive indifferently all that presented themselves. She was quite insensible to such advantages as high birth, riches, and the brilliancy of natural or acquired talents, which are sometimes more dangerous than useful, preferring that those she received should have good common sense, an unblemished character, and solid virtue, without which qualifications she received no one. If she did not exact from her subjects the most sublime perfection, she required at least that they should have a desire to acquire it in proportion as God was pleased to bestow it on them. Let us hear her own words on the subject, as found in a letter, in which with simplicity she first addresses the ever Blessed Virgin: "My good Mother, I ask from you neither wealth, nor honor, nor the pleasures of this life for our community. I only beg of you to obtain for me, that God may be well served in it, and that we may never receive proud or presumptuous subjects, who keep the world and its maxims in their hearts, who are scoffers and untruthful, and who do not study to reduce to practice the maxims of your Divine Son, maxims which He taught us from the pulpit of the Cross, and which you have observed with so much exactness." Then, addressing those who presented themselves for admission, she adds: "Yes, all who wish to be received into this community, must resolve to renounce not only the principles and maxims of the world, but must also resolve to renounce themselves, and overcome their bad habits and inclinations. They must try to sever the natural ties that bind them to friends and relatives, as merely human attachments uselessly preoccupy the mind. I warn them that they will be employed in lowly occupations, which are painful to nature; that they will be sent on missions with a Sister who will be charged to contradict them in many things, and treat them like little children—in one word, to humble and mortify them on every occasion. I desire that they learn to obey promptly any one who may be appointed their superior; that they be poor in spirit; that their words, gestures, and whole deportment be neither frivolous nor dissipated, but that they act under all circumstances with modesty, reserve, and devotion; that they mortify their senses; avoid unnecessary conversation, and always endeavor to keep themselves in the presence of God." Such were the first lessons she gave her postulants, and she rigorously exacted the execution of them. Yet, notwithstanding these requirements, from which she never departed, she soon assembled a numerous community, that came up to her standard. We behold entering into the Congregation, from its very commencement, young girls of every state and condition of life, noble and simple, rich and poor, daughters of private citizens, merchants, mechanics, and even the savages, charity and humility making all equal, and as such they were received without distinction. It was truly a school of virtue and sanctity. Many members of the families of Lemoine and St. Ange entered; also the celebrated Marie Barbier of the Assumption and Sisters Dennis, Bourbo, Jousset, etc., more than forty being received in less than two years. We should also add the name of Jeanne Leber, who became afterwards the famous recluse, of whom more anon, with many others quite remarkable for sanctity from the beginning. Nor must we forget to mention Marie Theresa Gannensagouach, an Iroquois, who, after having held the office of school teacher at the mountain for thirteen years, died in the odor of sanctity, November 25, 1695, on that mission, where her epitaph may be seen to-day. Gannensagouach was not the only person of her tribe who became remarkable for virtue in the Sisters' school, and on whom the illustrious Foundress lavished care, labor, and money. Her particular desire was always the conversion of the Indians. This was the chief motive that induced her to bring young persons from France to Canada, representing to them the glory and merit of converting the Indians to the true Faith, for which sublime end they ought to sacrifice their lives, if necessary. She appointed two of her first faithful band to the Mission of the Mountain, near Ville-Marie, which was exclusively an Indian mission. At that time, it was a rather difficult task to go from the city to the mountain, as they had to pass through thick forests interspersed with marshes and wild savannahs, through which there was neither road nor track.
A priest from the seminary devoted himself to the instruction of the savages, and the two missionary Sisters were obliged to lodge in bark cabins for a long time, as the Indians erected no better dwellings, until the time of M. Belmont, who had stone houses put up for them at his own expense. He also built the Fort that still exists, but the orchard and gardens were added at a later period. In 1692, the Sisters lodged in a little tower to the right of the entrance of the Fort, the tower at the left serving for a school and a bakery. The savages of this mission, after the death of Sister Bourgeois, were transported to Sault-au-Recollet, in 1731, and again in 1732 to the lake of the two mountains. These Indian missions, to which the Sisters were always devoted, and to this day continue to be devoted, have contributed largely to the spread of our holy Faith among the Indians along the St. Lawrence, and have produced much spiritual good. The holy Foundress supported at this mission several Iroquois girls, free of charge, forming them to habits of virtue, and inducing them to inspire their companions with similar sentiments. She also kept a certain number of these children of the forest among the boarders at Ville-Marie, one or two of whom afterwards became members of the Congregation, and were most useful on the mission schools. It was in compensation for these benefits to the state and to religion, and to refund in part the expense sustained by Sister Bourgeois and her community, that the King of France, in 1676, ordered an appropriation to be made by the Canadian Government, to give annually to the Sisters the sum of two or three thousand livres. The pension was punctually paid until the year 1756, at which time it was withdrawn, as Canada had passed under British rule, after an heroic but unsuccessful struggle against the English in 1670. However, the change of royal masters, and the suppression of many Catholic charities consequent upon it, did not lessen the love of the Sisters for the poor Indians. These daughters and followers of Christ continued to support the Indian missions at their own expense, as they do at the present day in many instances.
Although the community was already quite numerous, and continued steadily to increase, yet the sainted woman at its head had not procured either rules or constitutions for its government. It is true, that she was a living rule, and model of the most sublime perfection, and that her fervent daughters made it a sacred duty to obey and imitate her; yet she felt even this was not sufficient. Though united in the practice of the most holy observances, they were still in a state of probation—as they made no vows, nor were they bound by solemn engagements. They lived, notwithstanding, in the strictest bonds of charity, laboring zealously for the glory of God, and their own spiritual perfection, each by the advice of her confessor making such private vows as her particular devotion inspired. But the Foundress saw plainly, that without written rules and customs, changes and innovations must gradually creep in, and eventually disturb or destroy the end of the Institute, so she set to work with her accustomed zeal to procure rules and constitutions, canonically authorized, for the security and perpetuity of the Congregation. Filled with these ideas, which were undoubtedly inspired by heaven, she went to Quebec to confer with M. de Laval. He approved of her design, and counselled her to return to France, and learn from personal observation the practices of the most fervent communities, selecting the rules of such as seemed conformable to the spirit of her Institute. Being thus advised by her Bishop, nothing could deter her from making the voyage. Indeed, she seemed insensible to pain, labor, or privation, on such occasions. Having acquainted her Sisters with his Lordship's decision, and given them directions and advice for their good government during her absence, she courageously embarked the third time, and was absent one whole year. She employed herself like the great St. Anthony, in collecting and selecting the holy rules that were given by persons eminent for piety and wisdom. She was specially attracted by the writings of St. Augustine, as they contained maxims and regulations replete with prudence and discretion. This saint quotes largely from the instructions left by St. Ambrose and other Fathers of the Church, addressed to the first Christian virgins, instructing them how to reduce to practice the evangelical counsels and maxims, and enlightening them on the observance of the three vows of poverty, chastity, and obedience. These writings recommend pre-eminently a love of silence and retreat from the world, charity among the Sisters, assiduity at work, pious reading, prayer, and the frequentation of the Sacraments, under the guidance of ecclesiastical superiors, with whom they were to share the glory and merit of instructing and edifying the faithful. Such was the spirit of the rule that Sister Bourgeois brought with her from France, to place in the hands of her Bishop and obtain his approbation of it. But during her absence, the spiritual government of Canada had been seriously changed. There was no longer a Bishop in the country, as M. de Laval, shortly before her return, became despondent under bodily infirmities, which were frequently so painful as to prevent his discharging the duties of his ministry as successfully as he desired; therefore he returned to France, for the purpose of tendering his resignation to the proper authorities, and demanding a successor. His solicitations for release from episcopal functions were very urgent, so that although he was highly esteemed in Paris for his many virtues and acknowledged ability and merit, his resignation was accepted, the King immediately appointing M. Jean Lacroix de St. Vallier his successor, who consequently became the second Bishop of Quebec. On Sister Bourgeois' arrival, therefore, she found no bishop to whom she could confide her rules, and took the resolution of putting them in execution provisionally, until a Bishop should be appointed for Canada, which appointment was not carried into effect for three years after, although M. de St. Vallier had been formally nominated by royal authority, as has been related. We find in her Memoirs of this voyage, the following—"In 1680, Mme. Perrot, wife of the Governor of Montreal, determined to return to France, for the benefit of her health, which was much impaired. Knowing her intention, and having obtained the consent of our Sisters, I offered to accompany her as travelling companion, and was accepted. My real desire, however, was to obtain rules for our Congregation. On arriving at la Rochelle I left Mme. Perrot, and went direct to Paris, as I felt quite sick after the voyage. The following day Brother Louis, who also chanced to be in Paris, invited me to his house, where I took a much needed rest for a few days, but another friend, M. de Turmenie, being informed of my illness, sent a sedan, carried by two stout men, to take me to his house, where I remained during an illness of fifteen days, being treated with as much kindness as if I had been his sister. When my health was reestablished I went to lodge with the 'Daughters of the Cross,' in the Rue St. Antoine. In this community I received light in many things relating to our holy rules and constitutions. Understanding from these good religieuses, that M. de St. Vallier was staying at the College of Foreign Missions, I went there to ask his blessing, as I felt in duty bound. But his Lordship did not approve of my proceedings, and told me quite curtly that I should not have made the voyage, nor seek rules for the community either, and he absolutely forbade me to take any new subjects from France on my return." However, as he was not very explicit in his speech regarding the rules, and as Sister Bourgeois was already furnished with two different formulas (one being received from M. Jandret, the other from the Daughters of the Cross), she did not in the least resent the humiliation, but quietly set to work to find other means of perfecting what was then in her possession. On leaving M. de St. Vallier, she went to the Convent of the Community of Miramion, so named from Mme. de Miramion, their Foundress, who was still living. Sister wished to confer with this illustrious woman on the subject of her rules, and to add or retrench, as the holy religieuse might suggest. But Mme. de Miramion, having been informed that M. de St. Vallier wished to give rules to the Congregation himself, in order not to displease the Bishop, she refused to take any part in the affair. While Sister Bourgeois patiently awaited the moment when her rules should be approved, she had a very heavy cross to bear. Almighty God appeared until then to have visibly protected all her enterprises. But now she was to pass through severe trials in order to perfect her virtue, trials which conduced more to her sanctification than all the voluntary pains and mortifications she inflicted on herself. Besides the sorrow she endured at being so unexpectedly repelled in the attempt to have her rules approved (a cross she endured for many years), she had, on her return to Montreal, to suffer the cruel anguish of seeing the fruit of all her past labors perish before her eyes in a few moments. The beloved home of her community took fire on the night of the 6th of December, 1683, and quicker than can be told, not only the house, but its poor furniture, and everything else it contained was consumed. The fire was so sudden and violent, that the Sisters were enveloped by smoke and flames in an instant, two of her best subjects being burned to death. These were Sister Genevieve, the assistant, and Sister Margaret Soumillard, a niece of the Foundress. The rest barely escaped with, their lives. Sister Bourgeois felt, more than any one else, the horrors of the accident, and a spirit less strong, and a heart less brave than hers, would have naturally yielded to despair. She sincerely regretted the death of her dearly loved Sisters, more for the loss the community must sustain for their untimely end, than because her own niece was one of the victims, and her tears were all the more bitter, as she judged herself to be the cause of the calamity.
"It is a just punishment from heaven for my weakness," she said, "in having so far departed from the spirit of poverty, humility, and mortification in which I should always have lived, as to consent to the building of that great house. It were better to have continued living in the stable that was given us, and with which we should have been contented." It was her love of virtue, however, that made her speak thus, as the house was very far from being either great or magnificent. It was only a wooden edifice, and was too small and inconvenient for the many good works to which the Sisters applied themselves unceasingly. She soon perceived, notwithstanding all her sentiments of humility, that the building must go up again for the greater glory of God. Although then deprived of every temporal resource, with the blessing of God, and under the protection of His holy Mother, nothing seemed difficult. Obstacles only strengthened her faith and aroused her courage. She hoped against hope, and determined on the spot to put her hand to the work again, placing more confidence than ever in Jesus and Mary, to whom, as to a good mother, she always had recourse. Nor had she long to await the result of her confidence. Divine Providence stirred up the sympathies of the charitably-disposed, who gave her abundant means to build a large stone edifice, more solid and architectural than the former one. This second house remained intact until the great fire of 1763; and of the buildings afterwards added we shall soon have occasion to speak more fully. Sister was still laboring for the erection of the building, when M. de St. Vallier, having been consecrated in Paris, January, 1686, by M. de Laval, his predecessor, returned to Canada, accompanied by the latter prelate, who came back to end his days in the practice of the most sublime virtues of private life in the Seminary of Foreign Missions at Quebec. He always honored and esteemed Sister Bourgeois, and watched over her with singular interest. He died, as he had lived, a Saint, May 6, 1708. M. de St. Vallier devoted himself to the affairs of his diocese without intermission, and it was in the hands of this new prelate that Sister placed the copy of her rules and constitutions. He esteemed the heroic woman and her community; he noticed and admired the constancy and courage with which they endured the inconveniences resulting from their recent calamity, and he gave them many marks of confidence and esteem but regarding the institute and rules of the Foundress, he then entertained views different from hers. Judging of things by the light of human prudence, he thought the community could never raise itself again to the position it occupied before the fire, and wishing to prevent a multiplicity of institutions in his diocese, he formed the design of uniting the rising community to the Ursulines at Quebec. These ladies had already taken steps to establish themselves at Ville-Marie, and there are still extant a few letters written on the subject. But M. d'Olier, superior of the Seminary, who knew better than any one, the merits of Sister Bourgeois, did not give them much hope of establishing a new mission. He received their request rather ungraciously, and took the liberty of making humble but strong representations to the Bishop on the subject. Sister Bourgeois also represented to him, firmly and respectfully, that the good she hoped to effect in the diocese, with the assistance of her daughters, was not at all compatible with the rules of another institute, especially of a cloistered one; that such a step would entirely destroy the views by which she felt herself inspired, and which she believed came directly from God; that she already had the approval of legitimate superiors, and that the ever Blessed Virgin, to whom she and her entire community were especially consecrated, had given them unequivocal marks that the establishment was agreeable to her. That besides their general intention of instructing children, they had bound themselves to labor unceasingly for the spiritual perfection of poor girls who desired to consecrate themselves to God, but who from lack of fortune could not do so, as the cloistered orders invariably required their subjects to bring a moderate fortune for their maintenance. That one of her chief desires was to open the doors of the Congregation to persons of this description, and that, making no account of riches, she would rather receive portionless a Sister who could not buy the necessary clothing, if she had a true vocation and a good will, than a rich one who had not these qualifications. It was certainly her intention to receive the Congregation Sisters free, although the French King subsequently directed her to exact a dowry of at least 2000 livres. However, she was permitted to relax somewhat in this matter, either in whole or in part, according to the dictates of prudence and the circumstances of the person. All these reasons seemed to make an impression on the mind of M. de St. Vallier, but he had other business on hand just then, being occupied with the founding of a General Hospital at Quebec, and an Ursuline establishment at Three Rivers. He was therefore not in a hurry to approve the constitutions of Sister Bourgeois, preferring to take time to examine them, and make the changes he thought necessary. Sister herself had a strong interior presentiment that never deceived her. She felt that God approved of her work, and therefore awaited, in patient silence, the moment marked by Divine Providence, for giving the approval she so earnestly desired. This moment came at last, after long years of painful suspense, and just two years before her happy death. She had then the consolation to see approved, and solemnly established forever in her institute, all that she had constantly and faithfully practised, by way of trial, since her last return from France. The solemn approbation was given by M. de St. Vallier, June 24, 1698, during his episcopal visitation at Ville-Marie, Sister Assumption being then superior. The holy Foundress had resigned her office of superior in 1693, desiring to be the first to set an example of profound humility, in obedience to the rules that she had spent a lifetime in bringing to perfection. But before her withdrawal from office, she had formed a great number of establishments in the diocese. We have already spoken of the Mission of the Mountain, which was the first, but not the only one made in the commencement. There were also those of la Chine, and Pointe-aux-Trembles at Montreal. As the population slowly and steadily increased, the suburbs enlarged, two new parishes being erected in 1670. Sister Bourgeois knew full well that these parishes could not afford even the necessary means of subsistence for missionary Sisters, but she saw that much good could be accomplished, by sending Sisters there, and she sent them. In those days she made no provisional contracts for the Sisters who went on missions, but trusting entirely to the Providence of God, left their support in his hands. Very frequently the early missions were temporary arrangements, the Sisters going for a time to effect good, whereever good might be accomplished. In the missions established after her resignation and death, the Sisters who succeeded her were animated by the same spirit, and closely followed the same plan. Nothing is more admirable or edifying than the advice she gave the Sisters before sending them on missions. "Think, my child," she would say, "that you are going to collect the drops of blood that Jesus lost during his passion. Oh, how contented a Sister sent on the mission would be, if she realized that God himself sent her and accompanied her. If she reflected that she might and ought to testify the deepest gratitude to Him from whom she has received all, then she would find nothing difficult, and nothing tedious; she would, on the contrary, despise the world, suffer all kinds of torment, and even endure a shameful death, rather than neglect her charge." In fact, Sister Bourgeois set no bounds to her zeal for the spiritual welfare of Montreal. It was ever her uppermost thought. During her life, and before her constitutions were solemnly approved, her daughters were to be found in, every part of the diocese, laboring for the salvation of souls. Shortly after the arrival of M. de St. Vallier, he received a communication from Father Lamy—who was then pastor of the isle of Orleans—asking for a mission of the Sisters of the Congregation for his parish, and stating that he was not a stranger to the good they had effected in Montreal. The zealous prelate immediately wrote to Sister Bourgeois for two Sisters to found the mission. She was at the time laboring hard to re-establish her institute after the losses it sustained by the fire, and it did not seem prudent at such a time to undertake a new foundation, yet she did not hesitate a moment, Sisters Anne and Assumption being sent to make a trial, in the beginning of winter.
They had unheard-of hardships to endure, but they persevered in the work, being protected by Divine Providence in a very singular manner, and finally the mission was established, and grew more prosperous day by day. In the following spring the Bishop formed another project, viz., an establishment in which he intended to educate and support a number of poor girls he had assembled from different parts of the colony, intending that said establishment should be maintained partly by charity, and partly by the labor of the inmates. He wished to confide the work to the care of the Congregation Sisters, as he saw daily proofs of their zeal in the Mission of the Holy Family, in the isle of Orleans. Sister Bourgeois accepted the duty with reluctance, as it did not appear to coincide with the spirit of her institute. However, rather than disoblige the Bishop, she sent Sister Assumption to Quebec, having sent Sister St. Ange to take her place. This Sister worked wonders in her new position, yet the ultimate success of the enterprise was doubtful and slow, so slow that it was suppressed the following year. The Bishop divided its labors between two communities, which division eventually gave birth to the General Hospital and the Congregation Mission at Quebec. His Lordship thought seriously of conferring with the sainted Foundress, about rules she brought from France, and wrote to her on the subject, requesting an early interview. She no sooner understood that her superior required her at Quebec, than she took the road, on foot, in the very depth of winter, being often obliged to go forward on her knees, now in the snow, now on the ice, and occasionally through tracts covered with water. This was her customary mode of travelling through Canada. Having at last arrived at her destination, after incredible suffering and dangers, we next find her carrying on her shoulders the different articles of furniture and utensils necessary for housekeeping, that were needed by Sister Assumption in the House of Providence, already described. Here was truly a mortified, humble, and penitential spirit, such as this fallen world seldom sees. We have before remarked that the House of Providence lasted but one year, after which it was changed into a mission. It was at first situated in the upper town, between the Hotel-Dieu and the Cathedral. But another trial awaited the foundation.
The Sisters had hoped to be able to retain peaceable possession of the ground purchased for the house, as the owners had come to an amicable arrangement, and they, the Sisters, were already in possession. But just then an individual appeared, who asserted that she had an old and valid lease of the property, which she was not disposed to set aside, and so the Sisters were compelled to leave the premises, and go once more to reside in an old stable. Writing of this event, the Foundress uses the following language: "I am rejoiced to hear that you again live in a stable, but at the same time I am pained to learn that your friends have testified displeasure at the occurrence. I have a great desire to live in charity with all the world, because God commands us to love our neighbor, and it is this desire that at present prevents me from contesting our claim." Nevertheless, she was obliged to attend to the matter in a charitable way. The property was fairly purchased, and she had the title-deed in her possession, but perceiving that other interested parties also murmured about the sale, far from defending her rights, according to the letter of the law, she left the whole matter at the discretion of the adverse party, saying pleasantly that she wished, at any cost, to preserve charity with her neighbor, and she also wished her neighbor to feel charitably disposed towards her. Her own words on the occasion are: "I am convinced this proceeding is an unjust one, but, as I understand, the contending party still objects. She will never forgive us for the supposed wrong we have done her. I cannot endure that we become even the innocent cause of such angry resentment. So, intending to renounce all claim to the property, I went to cast myself at the feet of Mary, my mother, and on leaving the church, a person, to whom I had not revealed our embarrassment, met me and offered a sum of money equal to what the dissatisfied parties claim, and now the matter is quietly settled, and we are the owners." In 1692 this site was exchanged for a much more extensive one in the lower town, which the community still occupies. It was purchased from Francis Hazur, a merchant of Quebec, and a devout Christian. In order to testify his esteem for the Foundress, and the confidence he had in her prayers and those of her community, he made a considerable reduction in the price of the property, preferring prayers for himself and his descendants to a paltry earthly advantage. He would not have been so considerate, however, if the sale had been made to other parties. Notwithstanding this visit of the heroic woman to Quebec, she did not succeed in receiving the approbation of her rules, and the matter still remained in suspense. Her next labor of Christian love was to erect a House of Providence in Montreal on the model of the one in Quebec. The Sisters took charge of it, and it lasted longer than the first. But in 1694, when she was no longer superior, the community resolved to abandon the establishment, as it had no other support than the scanty charity of the people, and even that was given coldly. Besides, the object proposed was not in accordance with the spirit of their society, and it could not be sustained without a miracle. Although it is quite certain that Sister Bourgeois established, many other successful missions, it is impossible to give the dates of their foundation with accuracy, nor is this to be wondered at, when we consider the perilous condition of Canada during her life, whether we remember the bloody atrocities of the savages on the often defenceless colonists, or the fiercely contested wars between the French and English that demoralized the whole state of society north of the St. Lawrence, or the tremendously destructive fires that swept away whole cities in whirlwinds of flame, or the pestilences that filled so many wayside graves, and not always with the dead. She was an eye-witness of these woes, and what wonder is it if her memoirs at times lack regularity.
We cannot close this chapter, however, without referring to the celebrated recluse, Jane Leber. This illustrious solitary had no sooner known Sister Bourgeois and her community, than she became devotedly attached to them, not only by a conformity of virtues, but also by their mutual devotion to the ever Blessed Mother of God. Yet she did not become a member of the Congregation, the Lord wishing to attach her to Himself in another way for His own glory. While awaiting some manifestation of the divine will, this holy girl avoided all exterior communication with the world, her only visits being those she made to the Sisters, by whose singular virtues she was much edified. Sister Bourgeois always received her with pleasure, in order to inspire her with a desire of greater perfection. During their interviews, these two children of grace conceived a lasting esteem and friendship for each other, from which Almighty God afterwards received great glory, and the Congregation great advantage, as we shall relate.
Jane Leber had renounced even the most innocent amusements after the death of a beloved friend, Marie Charly, who died in Montreal. The pious girl was so sincerely attached to the holy deceased, that the world had then no more charms for her, and she thought only of imitating the virtues of her friend, or of surpassing them if she could. Accordingly she devoted herself to prayer, and the contemplation of the attributes of God, so perfectly that she renounced all intercourse with the world, with her nearest relations, and even with the immediate members of her family, and took the extraordinary resolution of condemning herself to perpetual solitude, which she had already observed for a long time in her father's house, and which was only to terminate with her life in the house of the Congregation. This, indeed, was one of the wonderful effects of the Holy Spirit, which it is not permitted man to fathom.
We have seen that in the Sisters' residence at Ville-Marie, there was no domestic church, and that Sister Bourgeois' limited means did not permit her to build one, a circumstance she sincerely regretted. In 1692, however, she thought seriously of taking the necessary steps to procure such a chapel, and the project was soon executed. It even paved the way for the erection of schools, and brought with it several other advantages to the Congregation. Jane Leber no sooner heard that the Sisters intended to build a chapel in honor of the Blessed Virgin, than she determined to fix her abode for life in their house. She was very rich, and proposed to pay nearly all the expenses of the edifice, on condition that they would reserve for her use a room near the sanctuary, where she might end her days, with the Blessed Sacrament always in view, which request was graciously acceded to, Sister Bourgeois being the first who made the concession, and afterwards signed the contract, dated August 4th, 1695, during the superiority of Sister Assumption. It was the holy Foundress who secured this acquisition, and who retained, in spite of herself, the greatest influence in the government of the Congregation. It was during Jane's total seclusion, and also during the life of Sister Bourgeois, that the pious recluse issued written orders for the decoration of the church, for the procuring of costly vases and other sacred ornaments, and it was owing to her great liberality that all things were in readiness for the celebration of holy Mass, on the Feast of the Nativity of the Blessed Virgin, September 8th, 1695. This extraordinary woman rejoiced in the beauty and glory of the house of God, and only closed her eyes in death to the light of the earthly tabernacle, to open them in the better land, on the splendors of the new Jerusalem, described so wonderfully by St. John in the Apocalypse. On the day following the ceremony that inaugurated her seclusion for life, she gave directions for founding the perpetual adoration of the Blessed Sacrament, as it is still observed in the Congregation, and after the death of the Foundress she donated the necessary funds for rebuilding the boarding-schools according to the plan that Sister Bourgeois had explained to her. She also endowed the new institution with royal munificence, and founded in perpetuity the Community-Mass, which has never ceased to be annually celebrated since her time. In one word, she unceasingly bestowed benefits on the community of her love. It may not be out of place here to enumerate a few of the many missions established by the holy Foundress. In her earlier archives we find the following names: "The Holy Family," in the isle of Orleans, Quebec, Chateau-richer, Pointe-aux-Trembles, l'Isle Royal, Champlain, La Prairie, and Boucherville.