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 gre