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 their enemies. A wise knight of our Lord Jesu should not do so. But thus, the more he feeleth[130] himself dull and slow, or cold in devotion, the rather he should continue in his ghostly exercise, and not for to make them less, but rather increase them."

Here is another doctrine of this holy maid, the which she used to say to herself in edifying of others:

"Thou vile and wretched creature, art thou worthy any manner of comfort in this life? Why hast thou not mind of thy sins? What supposest thou of thyself, wretched sinner? Is it not enough to thee, trowest thou not, that thou art escaped by the mercy of our Lord from everlasting damnation? Therefore thou shouldest be well apaid,[131] wretch, though thou suffer all the pains and darkness of thy soul all the days of thy life. Why art thou, then, heavy and sorrowful to suffer such pains, sith by God's grace thou shalt escape endless pains with Christ Jesu without any doubt, and be comforted endlessly, if thou bear these pains patiently. Whether hast thou chosen to serve our Lord only for the comfort that thou mayst have of Him in this life? Nay, but for the comfort that thou shalt have of Him in the bliss of heaven. Therefore arise up now, and cease never of thy ghostly exercise that thou hast used, but rather increase to them more."

Here is an answer by the which she had a final victory of the fiend, after long threats of intolerable pains:

"I have chosen pain for my refreshing, and therefore it is not hard to me to suffer them, but rather delectable for the love of my Saviour, as long as it pleaseth His Majesty that I shall suffer them."

Here is a doctrine of the said virgin, how we should use the grace of our Lord:

"Who so could use the grace of our Lord, he should ever have the victory of all things that falleth to him. For as often," she said, "as any new thing falleth to a man, be it of prosperity or adversity, he should think in himself thus: Of this will I win somewhat. For he that can do so, shall soon be rich in virtue."

Here followeth notable doctrines of this holy maid, taken of her sermon which she made to her disciples before her passing, and the first was this:

"What so ever he be that cometh to the service of God, if he will have God truly, it is needful to him that he make his heart naked from all sensible love, not only of certain persons but of every creature what that ever he be, and then he should stretch up his soul to our Lord and our Maker, simply, with all the desire of his heart. For an heart may not wholly be given to God, but if it be free from all other love, open and simple without doubleness." And so she affirmed of herself, that it was her principal labour and business from her young age unto that time, ever for to come to that perfection. Also she said that she knew well that to such a state of perfection, in the which all the heart is given to God, a soul may not come perfectly without meditation of devout prayer, and that the prayer be grounded in meekness, and that it come not forth and proceed by any trust of any manner of virtue of him that prayeth, but alway he should know himself to be right nought. For she said that that was ever her business, to give herself to the exercise of prayer, so for to win the continual habit of prayer; for she did see well that by prayer all virtues are increased, and made mighty and strong; and, without prayer, they wax feeble and defail.[132] Wherefore she induced her disciples that they should busy them to prayer perseverauntly; and therefore she told them of two manner of prayers:[133] Vocal and Mental. Vocal prayers, she said, should be kept certain hours in the night and in the day ordained by holy Church; but mental prayer should ever be had, in act or in habit of the soul. Also she said that, by the light of quick faith, she saw clearly and conceived in her soul that what that ever befell to her, or to any others, all cometh from God, not for hate but for great love that He hath to His creatures; and by[134] this quick faith she conceived in herself a love and a readiness to obey as well to the precepts of her sovereigns,[135] as to the commandments of God, ever thinking that their precepts should come from God, either for need of herself, or else for increase of virtue in her soul. Also she said, for to get and purchase purity of soul, it were right necessary that a man kept himself from all manner of judgments of his [neighbour, and from all idle speaking of his][136] neighbour's deeds; for in every creature we should behold only the will of God. And therefore she said that in no wise men should deem[137] creatures; that is, neither despise them by their doom[138] nor condemn them, all be it that they see them do open sin before them; but rather they should have compassion on them and pray for them, and despise them not, nor condemn them. Also she said that she had great hope and trust in God's providence; for, she said, she knew well[139] by experience that the Divine providence was and is a passing great thing, for it wanteth never to them that hopeth in it.