that is said in the psalm: "Lord, I shall bless Thee in churches";[114] that is, in thoughts and desires of the love of Jesu. And then, in this church of thoughts and desires, and in this onehead of studies and of wills, look that all thy thoughts, and all thy desires, and all thy studies, and all thy wills be only set in the love and the praising of this Lord Jesu, without forgetting, as far forth as thou mayst by grace, and as thy frailty will suffer; evermore meeking thee to prayer and to counsel, patiently abiding the will of our Lord, unto the time that thy mind be ravished above itself, to be fed with the fair food of angels in the beholding of God and ghostly things:[115] so that it be fulfilled in thee that is written in the psalm: Ibi Benjamin adolesentulus in mentis excessu;[116] that is: "There is Benjamin, the young child, in ravishing of mind." The grace of Jesu keep thee evermore.[117] Amen

DEO GRATIAS

II.

HERE FOLLOWETH DIVERS DOCTRINES DEVOUT AND FRUITFUL, TAKEN OUT OF THE LIFE OF THAT GLORIOUS VIRGIN AND SPOUSE OF OUR LORD, SAINT KATHERIN OF SEENES. AND FIRST THOSE WHICH OUR LORD TAUGHT AND SHEWED TO HERSELF, AND SITH THOSE WHICH SHE TAUGHT AND SHEWED UNTO OTHERS

THE first doctrine of our Lord is this:

"Knowest thou not, daughter, who thou art and who I am? If thou know well these two words, thou art and shalt be blessed. Thou art she that art nought; and I am He that am ought.[118] If thou have the very knowledge of these two things in thy soul, thy ghostly enemy shall never deceive thee, but thou shalt eschew graciously all his malice;[119] and thou shalt never consent to any thing that is against My commandments and precepts, but all grace, all truth, and all charity thou shalt win without any hardness."

The second doctrine of our Lord is this:

"Think on Me, and I shall think on thee."

In declaring of which doctrine she was wont to say that:

"A soul which is verily united to God perceiveth not, seeth not, nor loveth not herself, nor none other soul, nor hath no mind of no creature but only on God."

And these words she expoundeth more expressly, and saith thus:

"Such a soul seeth herself, that she is very nought of herself, and knoweth perfectly that all the goodness, with all the mights of the soul, is her Maker's. She forsaketh utterly herself and all creatures, and hideth herself fully in her Maker, our Lord Jesu; in so much that she sendeth fully and principally all her ghostly and bodily workings in to Him; in whom she perceiveth that she may find all goodness, and all perfection of blessedness. And, therefore, she shall have no will to go out from such inward knowledge of Him for nothing.[120] And of this unity of love, that is increased every day in such a soul, she is transformed in a manner in to our Lord, that she may neither think, nor understand, nor love, nor have no mind but God, or else in God. For she may not see herself, nor none other creature, but only in God; nor she may not love herself, nor none other, but only in God; nor she may have no mind of herself nor of none other, but only in God, nor she may have no mind but only of her Maker. And therefore," she said, "we shall have none other business but only to think how we may please Him, unto whom we have committed all our governance both in body and soul."

The third doctrine of our Lord is this; in obtaining of virtue and ghostly strength:

"Daughter, if thou wilt get unto thee virtue and also ghostly strength,[121] thou must follow Me. Albeit that I might by My godly virtue have overcome all the power of the fiends by many manner ways of overcoming, yet, for to give you ensample by My manhood, I would not overcome him but only by taking of death upon the Cross, that ye might be taught thereby, if ye will overcome your ghostly enemies, for to take the Cross as I did; the which Cross shall be to you a great refreshing in all your temptations, if ye have mind of the pains that I suffered thereon.[122] And certainly the pains of the Cross may well be called refreshing of temptations, for the more pain ye suffer for My love, the more like ye be to Me. And if ye be so like to Me in passion, needs ye must be like to Me in joy.[123] Therefore for My love, daughter, suffer patiently bitter things, and not sweet things; and doubt in no wise, for thou shalt be strong enough for to suffer all things patiently."

The first doctrine of this glorious virgin is this:

"A soul which is verily mete[124] to God, as much as it hath of the love of God, so much it hath of the hate of her own sensuality. For of the love of God naturally cometh hate of sin, the which is done against God. The soul, therefore, considering that the root and beginning of sin reigneth in the sensuality, and there principally is rooted, she is moved and stirred highly and holily with all her mights against her own sensuality; not utterly to destroy the root, for that may not be, as long as the soul dwelleth in the body living in this life, but ever there shall be left a root, namely of small venial sins. And because she may not utterly destroy the root of sin thus in her sensuality, she conceiveth a great displeasaunce against her sensuality, of the which displeasaunce springeth an holy hate and a despising of the sensuality, by the which the soul is ever well kept from her ghostly enemies. There is nothing that keepeth the soul so strong and so sure as doth such an holy hate. And that felt well the Apostle, when he said: Cum infirmor, tonc fortior sum et potens;[125] that is: When I am sick and feeble in my sensuality by hate of sin, then am I stronger and mightier in my soul. Lo, of such hate cometh virtue, of such feebleness cometh strength, and of such displeasaunce cometh pleasaunce. This holy hate maketh a man meek, and to feel meek things of himself. It maketh him patient in adversity, temperate in prosperity, and setteth him in all honesty of virtue, and maketh him to be loved both of God and man. And where this holy hate is not, there is inordinate love, which is the stinking canal of all sin, and root[126] of all evil concupiscence. Do therefore," she saith, "your business to put away such inordinate love of your own self, out of your hearts, and plant therein holy hate of sin. For certain that is the right way to perfection, and amendment of all sin."

Here is a common answer which she used to say to the fiends:

"I trust in my Lord Jesu Christ, and not in myself."

Here is a rule how we shall behave us in time of temptation:

"When temptation," she saith, "ariseth in us, we should never dispute nor make questions; for that is," she saith, "that the fiend most seeketh of us for to fall in questions with him. He trusteth so highly in the great subtlety of his malice, that he should overcome us with his sophistical reasons. Therefore a soul should never make questions, nor answer to the questions of the fiend, but rather turn her to devout prayer, and commend her to our Lord that she consent not to his subtle demands; for by virtue of devout prayer, and steadfast faith, we may overcome all the subtle temptations of the fiend."

Here is a good conceit of this holy maid to eschew the temptations of the fiend:

"It happeneth," she said, "that otherwhile[127] the devout fervour of a soul loving our Lord Jesu, either by some certain sin, or else by some new subtle temptations of the fiend, waxeth dull and slow, and otherwhile it is brought to very coldness;[128] in so much that some unwitty folks, considering that they be destitute from the ghostly comfort the which they were wont to have, leave[129] therefore the ghostly exercise that they were wont to use of prayer, of meditations, of reading, of holy communications, and of penance doing; whereby they be made more ready to be overcome of the fiend. For he desireth nothing else of Christ's knights, but that they should put away their armour by the which they were wont to overcome