149. There the bitter quality raveth and rageth, and seeketh for rest and food, and finds it not, and moveth or boileth in the body as a lingering poison. 150. Now when the heat kindleth the sweet quality, and would mitigate its heat in the sweet water (whence it riseth up and shineth in the whole body), there it finds nothing but a hard, dry, sweet source or quality, there is no sap or moisture, the sap being quite exsiccated or dried up by the astringency. 151. Then the heat kindleth the sweet source or quality, with an intent to be refreshed, but there is no sap left, the sweet source or quality is now burning and glowing only, even as a hard, dried or burnt stone, and can no more kindle its light. And so the whole body remaineth now a dark valley, in which there is nothing but a fierce hard coldness in the astringent quality, and in the sweet quality a hard glowing fire only, wherein the fierce wrathful heat riseth up in all eternity, and in the bitter quality there is a raving, a raging, a stinging and a burning. 152. Thus you have here the true description of an expulsed angel or of a devil, as also the cause thereof, and that not written in a similitude only, but in the spirit, through that power out of which all things are come to be. 153. O man! behold thyself herein, look before thee and behind thee, nothing is in vain. 154. This great history or action, of how it came to pass and how it went, you will find it at large concerning the fall of the devil.
V. Of the Fifth Circumstance or Species. 155. The Fifth quality, or the fifth spirit of God among the seven spirits of God, in the divine power of the Father, is the gracious, amiable, blessed, friendly and joyful love. 156. Now observe what is the fountain of the gracious, amiable, blessed and friendly love of God; observe it exactly, for it is the very pith, marrow or kernel. 157. When the heat in the sweet quality riseth up, and kindleth the sweet source, fountain or spring, then that fire burneth in the sweet quality; now seeing the sweet quality is a thin or transparent lovely pleasant sweet fountain or springwater, it allayeth the heat and quencheth the fire, and so there remaineth in the sweet fountainspring of the sweet water only the joyful light. 158. The heat is only a gentle soft warming, even as it is in a man who is of a sanguine complexion, wherein also the heat is only a friendly, cheerly wanning, if the party liveth temperately, and keepeth a due measure. 159. That friendly courteous lovelightfire goeth along in the sweet quality, and riseth up into the bitter and astringent qualities, and so kindleth the bitter and astringent qualities, feeding them with its sweet lovesap, refreshing, quickening and enlightening them, and making them living or lively, cheerful and friendly. 160. And when the sweet, light, lovepower cometh to them, so that they taste thereof and get its life, O, there is a friendly meeting, saluting and triumphing, a friendly welcoming and great love, a most friendly and gracious, amiable and blessed kissing, and wellrelishing taste. 161. There the Bridegroom kisseth his bride: O gracious amiable blessedness and great love! how sweet art thou? How friendly and courteous art thou? How pleasant and lovely is thy relish and taste? How ravishingly sweet dost thou smell? O noble light and bright glory, who can apprehend thy exceeding beauty? How comely adorned is thy love? How curious and dainty are thy colours? And all this eternally! Who can express it? 162. Or why and what do I write, I, whose tongue doth but stammer like a child that is learning to speak? With what shall I compare it? or to what shall I liken it? Shall I compare it with the love of this world? No, that is but a mere dark valley to it. 163. O immense greatness! I cannot compare thee to anything, but only to the resurrection from the dead; there will the lovefire rise up again in us, and embrace man courteously and friendly, and kindle again our astringent, bitter and cold, dark and dead quality, and embrace us most friendly. 164. O noble guest! O, why didst thou depart from us! O fierceness, wrath and astringency or severity, thou art the cause of it! O fierce wrathful devil! O, what hast thou done, who hast sunk down thyself and thy beautiful bright angels into darkness? Woe, woe for ever! 165. O, was not the gracious, amiable, blessed and fair love in thee also? O thou high and loftyminded devil! Why wouldst thou not be contented? Wert thou not a Cherubim? and was there anything so beautiful and bright in heaven as thou? For what didst thou seek? Wouldst thou be the whole or total God? Didst
149. There the bitter quality ravs and rags, and seeks for rest and food, and finds it not, and moves or boils in the body as a lingering poison. 150. Now when the heat kindls the sweet quality, and would mitigate its heat in the sweet water (whence it rises up and shines in the whole body), there it finds nothing but a hard, dry, sweet source or quality, there is no sap or moisture, the sap being quite exsiccated or dried up by the astringency. 151. Then the heat kindls the sweet source or quality, with an intent to be refreshed, but there is no sap left, the sweet source or quality is now burning and glowing only, even as a hard, dried or burnt stone, and can no more kindle its light. And so the whole body remains now a dark valley, in which there is nothing but a fierce hard coldness in the astringent quality, and in the sweet quality a hard glowing fire only, wherein the fierce wrathful heat rises up in all eternity, and in the bitter quality there is a raving, a raging, a stinging and a burning. 152. Thus you have here the true description of an expulsed angel or of a devil, as also the cause thereof, and that not written in a similitude only, but in the spirit, through that power out of which all things are come to be. 153. O man! behold yourself herein, look before you and behind you, nothing is in vain. 154. This great history or action, of how it came to pass and how it went, you will find it at large concerning the fall of the devil.
V. Of the Fifth Circumstance or Species. 155. The Fifth quality, or the fifth spirit of God among the seven spirits of God, in the divine power of the Father, is the gracious, amiable, blessed, friendly and joyful love. 156. Now observe what is the fountain of the gracious, amiable, blessed and friendly love of God; observe it exactly, for it is the very pith, marrow or kernel. 157. When the heat in the sweet quality rises up, and kindls the sweet source, fountain or spring, then that fire burns in the sweet quality; now seeing the sweet quality is a thin or transparent lovely pleasant sweet fountain or springwater, it allays the heat and quenches the fire, and so there remains in the sweet fountainspring of the sweet water only the joyful light. 158. The heat is only a gentle soft warming, even as it is in a man who is of a sanguine complexion, wherein also the heat is only a friendly, cheerly wanning, if the party lives temperately, and keeps a due measure. 159. That friendly courteous lovelightfire goes along in the sweet quality, and rises up into the bitter and astringent qualities, and so kindls the bitter and astringent qualities, feeding them with its sweet lovesap, refreshing, quickening and enlightening them, and making them living or lively, cheerful and friendly. 160. And when the sweet, light, lovepower comes to them, so that they taste thereof and get its life, O, there is a friendly meeting, saluting and triumphing, a friendly welcoming and great love, a most friendly and gracious, amiable and blessed kissing, and wellrelishing taste. 161. There the Bridegroom kisses his bride: O gracious amiable blessedness and great love! how sweet art you? How friendly and courteous art you? How pleasant and lovely is your relish and taste? How ravishingly sweet do you smell? O noble light and bright glory, who can apprehend your exceeding beauty? How comely adorned is your love? How curious and dainty are your colours? And all this eternally! Who can express it? 162. Or why and what do I write, I, whose tongue does but stammer like a child that is learning to speak? With what shall I compare it? or to what shall I liken it? Shall I compare it with the love of this world? No, that is but a mere dark valley to it. 163. O immense greatness! I cannot compare you to anything, but only to the resurrection from the dead; there will the lovefire rise up again in us, and embrace man courteously and friendly, and kindle again our astringent, bitter and cold, dark and dead quality, and embrace us most friendly. 164. O noble guest! O, why did you depart from us! O fierceness, wrath and astringency or severity, you are the cause of it! O fierce wrathful devil! O, what have you done, who have sunk down yourself and your beautiful bright angels into darkness? Woe, woe for ever! 165. O, was not the gracious, amiable, blessed and fair love in you also? O you high and loftyminded devil! Why would you not be contented? Wert you not a Cherubim? and was there anything so beautiful and bright in heaven as you? For what did you seek? Wouldst you be the whole or total God? Didst
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