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