“1.  To be filled with the spirit of God; this spirit must animate our words and our hearts:  Ex abundantia cordis os loquitur.

“2.  To have great prudence in the choice and arrangement of the things which are necessary either to enlighten the understanding or to bend the will; all that does not tend in this direction is labour lost.

“3.  To be very assiduous, in order not to lose opportunities of procuring the salvation of souls, and supplying the neglect which is often manifest in neophytes; for, since the devil on his part circuit tanquam leo rugiens, quaerens quem devoret, so we must be vigilant against his efforts, with care, gentleness and love.

“4.  To have nothing in our life and in our manners which may appear to belie what we say, or which may estrange the minds and hearts of those whom we wish to win to God.

“5.  We must make ourselves beloved by our gentleness, patience and charity, and win men’s minds and hearts to incline them to God.  Often a bitter word, an impatient act or a frowning countenance destroys in a moment what has taken a long time to produce.

“6.  The spirit of God demands a peaceful and pious heart, not a restless and dissipated one; one should have a joyous and modest countenance; one should avoid jesting and immoderate laughter, and in general all that is contrary to a holy and joyful modesty:  Modestia vestra nota sit omnibus hominibus.”

The new Sulpicians had been most favourably received by Mgr. de Laval, and the more so since almost all of them belonged to great families and had renounced, like himself, ease and honour, to devote themselves to the rude apostleship of the Canadian missions.

The difficulties between the bishop and the Abbe de Queylus had disappeared, and had left no trace of bitterness in the souls of these two servants of God.  M. de Queylus gave good proof of this subsequently; he gave six thousand francs to the hospital of Quebec, of which one thousand were to endow facilities for the treatment of the poor, and five thousand for the maintenance of a choir-nun.  His generosity, moreover, was proverbial:  “I cannot find a man more grateful for the favour that you have done him than M. de Queylus,” wrote the intendant, Talon, to the minister, Colbert.  “He is going to arrange his affairs in France, divide with his brothers, and collect his worldly goods to use them in Canada, at least so he has assured me.  If he has need of your protection, he is striving to make himself worthy of it, and I know that he is most zealous for the welfare of this colony.  I believe that a little show of benevolence on your part would redouble this zeal, of which I have good evidence, for what you desire the most, the education of the native children, which he furthers with all his might.”

The abbe found the seminary in conditions very different from those prevailing at the time of his departure.  In 1663, the members of the Company of Notre-Dame of Montreal had made over to the Sulpicians the whole Island of Montreal and the seigniory of St. Sulpice.  Their purpose was to assure the future of the three works which they had not ceased, since the birth of their association, to seek to establish:  a seminary for the education of priests in the colony, an institution of education for young girls, and a hospital for the care of the sick.