(12) But who were they that falsified and adulterated the right, pure Christian doctrine, and always fought against and opposed it? Even the learned doctors and scribes, popes, cardinals, bishops, and great dons or masters and teachers. And why did the world follow after them, and depend on them? But because they had great respect, were in great authority and power, lived stately, and carried a port in the world. Even such a proud whore is the corrupt, perished human nature. "But because they had," etc. "Only because they had a high standing and made a great show before the world."

(25) Now, after that a man hath walked in all the ways that lead him unto the truth, and exercised himself therein, not sparing his labour; now, as often and as long as he dreameth that his work is altogether finished, and he is by this time quite dead to the world, and come out from Self and given up to God alone, behold! the Devil cometh and soweth his seed in the man’s heart. From this seed spring two fruits; the one is spiritual fulness or pride, the other is false, lawless freedom. These are two sisters who love to be together. Now, it beginneth on this wise: the Devil puffeth up the man, till he thinketh himself to have climbed the topmost pinnacle, and to have come so near to heaven, that he no longer needeth Scripture, nor teaching, nor this nor that, but is altogether raised above any need. Whereupon there ariseth a false peace and satisfaction with himself, and then it followeth that he saith or thinketh: “Yea, now I am above all other men, and know and understand more than any one in the world; therefore it is certainly just and reasonable that I should be the lord and commander of all creatures, and that all creatures, and especially all men, should serve me and be subject unto me.” And then he seeketh and desireth the same, and taketh it gladly from all creatures, especially men, and thinketh himself well worthy of all this, and that it is his due, and looketh on men as if they were the beasts of the field, and thinketh himself worthy of all that ministereth to his body and life and nature, in profit, or joy, or pleasure, or even pastime and amusement, and he seeketh and taketh it wherever he findeth opportunity.

(1) SOME there be, that although they be not deceived with this error as it is set here, yet for pride and curiosity of natural wit and letterly cunning leave the common doctrine and the counsel of Holy Church. And these with all their favourers lean over much to their own knowing: and for they were never grounded in meek blind feeling and virtuous living, therefore they merit to have a false feeling, feigned and wrought by the ghostly enemy. Insomuch, that at the last they burst up and blaspheme all the saints, sacraments, statutes, and ordinances of Holy Church. Fleshly living men of the world, the which think the statutes of Holy Church over hard to be amended by, they lean to these heretics full soon and full lightly, and stalwartly maintain them, and all because them think that they lead them a softer way than is ordained of Holy Church.

(2) And on this manner may this deceit befall. A young man or a woman new set to the school of devotion heareth this sorrow and this desire be read and spoken: how that a man shall lift up his heart unto God, and unceasingly desire for to feel the love of his God. And as fast in a curiosity of wit they conceive these words not ghostly as they be meant, but fleshly and bodily; and travail their fleshly hearts outrageously in their breasts. And what for lacking of grace and pride and curiosity in themselves, they strain their veins and their bodily powers so beastly and so rudely, that within short time they fall either into frenzies, weariness, and a manner of unlisty feebleness in body and in soul, the which maketh them to wend out of themselves and seek some false and some vain fleshly and bodily comfort without, as it were for recreation of body and of spirit: or else, if they fall not in this, else they merit for ghostly blindness, and for fleshly chafing of their nature in their bodily breasts in the time of this feigned beastly and not ghostly working, for to have their breasts either enflamed with an unkindly heat of nature caused of misruling of their bodies or of this feigned working, or else they conceive a false heat wrought by the Fiend, their ghostly enemy, caused of their pride and of their fleshliness and their curiosity of wit. And yet peradventure they ween it be the fire of love, gotten and kindled by the grace and the goodness of the Holy Ghost. Truly, of this deceit, and of the branches thereof, spring many mischiefs: much hypocrisy, much heresy, and much error. For as fast after such a false feeling cometh a false knowing in the Fiend’s school, right as after a true feeling cometh a true knowing in God’s school. For I tell thee truly, that the devil hath his contemplatives as God hath His.

(40) Now the False Light teacheth them this very doctrine, and showeth them all the means to come by their desire; therefore all those follow after it, who know not the True Light. And thus they are together deceived. It is said of Antichrist, that when he cometh, he who hath not the seal of God in his forehead, followeth after him, but as many as have the seal follow not after him. This agreeth with what hath been said. It is indeed true, that it is good for a man that he should desire, or come by his own good. But this cannot come to pass so long as a man is seeking, or purposing his own good; for if he is to find and come by his own highest good, he must lose it that he may find it. As Christ said: “He who loveth his life shall lose it.” That is; he shall forsake and die to the desires of the flesh, and shall not obey his own will nor the lusts of the body, but obey the commands of God and those who are in authority over him, and not seek his own, either in spiritual or natural things, but only the praise and glory of God in all things. For he who thus loseth his life shall find it again in Eternal Life. That is: all the goodness, help, comfort, and joy which are in the creature, in heaven or on earth, a true lover of God findeth comprehended in God Himself; yea, unspeakably more, and as much nobler and more perfect as God the Creator is better, nobler, and more perfect than His creature. But by these excellences in the creature the False Light is deceived, and seeketh nothing but itself and its own in all things. Therefore it cometh never to the right way. Further, this False Light saith, that we should be without conscience or sense of sin, and that it is a weakness and folly to have anything to do with them: and this it will prove by saying that Christ was without conscience or sense of sin. We may answer and say: Satan is also without them, and is none the better for that. Mark what a sense of sin is. It is that we perceive how man has turned away from God in his will (this is what we call sin), and that this is man’s fault, not God’s, for God is guiltless of sin. Now, who is there that knoweth himself to be free from sin save Christ alone? Scarcely will any other affirm this. Now he who is without sense of sin is either Christ or the Evil Spirit. Briefly: where this True Light is, there is a true, just life such as God loveth and esteemeth. And if the man’s life is not perfect as Christ’s was, yet it is framed and builded after His, and his life is loved, together with all that agreeth with decency, order, and all other virtues, and all Self-will, I, Mine, Me, and the like, is lost; nothing is purposed or sought but Goodness, for the sake of Goodness, and as Goodness. But where that False Light is, there men become heedless of Christ’s life and all virtue, and seek and intend whatever is convenient and pleasant to nature. From this ariseth a false, licentious freedom, so that men grow regardless and careless of everything. For the True Light is God’s seed, and therefore it bringeth forth the fruits of God. And so likewise the False Light is the seed of the Devil; and where that is sown, the fruits of the Devil spring up—nay, the very Devil himself. This ye may understand by giving heed to what hath been said.

(40) So likewise it professeth to remain unmoved by any of the creature’s works; whether they be good or evil, against God or not, is all alike to it; and it keepeth itself apart from all things, like God in Eternity, and all that belongeth to God and to no creature it taketh unto itself, and vainly dreameth that this belongeth unto it; and deemeth itself well worthy of all this, and that it is just and right that all creatures should serve it, and do it homage. And thus no contradiction, suffering or grief is left unto it; indeed nothing but a mere bodily and carnal perceiving: this must remain until the death of the body, and what suffering may accrue therefrom. Furthermore, this False Light imagineth, and saith, that it has got beyond Christ’s life in the flesh, and that outward things have lost all power to touch it or give it pain, as it was with Christ after His resurrection, together with many other strange and false conceits which arise and grow up from these. And now since this False Light is nature, it possesseth the property of nature, which is to intend and seek itself and its own in all things, and what may be most expedient, easy and pleasant to nature and itself. And because it is deceived, it imagineth and proclaimeth it to be best that each should seek and do what is best for himself. It refuseth also to take knowledge of any Good but its own, that which it vainly fancieth to be Good. And if one speak to it of the One, true, everlasting Good, which is neither this nor that, it knoweth nothing thereof, and thinketh scorn of it. And this is not unreasonable, for nature as nature cannot attain thereunto. Now this False Light is merely nature, and therefore it cannot attain thereunto. Further, this False Light saith that it hath got above conscience and the sense of sin, and that whatever it doeth is right, Yea, it was said by such a false Free Spirit, who was in this error, that if he had killed ten men he should have as little sense of guilt as if he had killed a dog. Briefly: this false and deceived Light fleeth all that is harsh and contrary to nature, for this belongeth to it, seeing that it is nature. And seeing also that it is so utterly deceived as to dream that it is God, it were ready to swear by all that is holy, that it knoweth truly what is best, and that both in belief and practice it hath reached the very summit. For this cause it cannot be converted or guided into the right path, even as it is with the Evil Spirit. Mark further: in so far as this Light imagineth itself to be God and taketh His attributes unto itself, it is Lucifer, the Evil Spirit; but in so far as it setteth at nought the life of Christ, and other things belonging to the True Light, which have been taught and fulfilled by Christ, it is Antichrist, for it teacheth contrary to Christ. And as this Light is deceived by its own cunning and discernment, so all that is not God, or of God, is deceived by it, that is, all men who are not enlightened by the True Light and its love. For all who are enlightened by the True Light can never more be deceived, but whoso hath it not and chooseth to walk by the False Light, he is deceived. This cometh herefrom, that all men in whom the True Light is not, are bent upon themselves, and think much of themselves, and seek and propose their own ends in all things, and whatever is most pleasant and convenient to themselves they hold to be best. And whoso declareth the same to be best, and helpeth and teacheth them to attain it, him they follow after, and maintain to be the best and wisest of teachers.

(22) They accordingly despise and laugh at one another. And it happens that the same thought is held in the highest estimation by some, and by others condemned for insanity. And, indeed, we have learned that voluptuousness, which is to be attributed to the Gentiles, is one thing; and wrangling, which is preferred among the heretical sects, is another; and joy, which is to be appropriated to the Church, another; and delight, which is to be assigned to the true Gnostic, another. And as, if one devote himself to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Perdices, a trader; and to Crobytus, a cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and to Chrysippus, a dialectician; and to Aristotle, a naturalist; and to Plato, a philosopher: so he who listens to the Lord, and follows the prophecy given by Him, will be formed perfectly in the likeness of the teacher - made a god going about in flesh.

(2) Many unordained and unseemly practices follow on this error, whoso might perceive all. Nevertheless some there be that be so curious that they can refrain them in great part when they come before men. But might these men be seen in place where they be homely, then I trow they should not be hid. And nevertheless yet I trow that whoso would straitly gainsay their opinion, that they should soon see them burst out in some point; and yet them think that all that ever they do, it is for the love of God and for to maintain the truth. Now truly I hope that unless God shew His merciful miracle to make them soon leave off, they shall love God so long on this manner, that they shall go staring mad to the devil. I say not that the devil hath so perfect a servant in this life, that is deceived and infect with all these fantasies that I set here: and nevertheless yet it may be that one, yea, and many one, be infect with them all. But I say that he hath no perfect hypocrite nor heretic in earth that he is not guilty in some that I have said, or peradventure shall say if God vouchsafeth.