On Eternal Wisdom, or Magic - Von der ewigen Weißheit, oder MAGIA.

by Paracelsus



Extracted and translated to English from the book:
Der Hermetische Nord-Stern, oder getreuer Unterricht und Anweisung, wie zu der Hermetischen Meisterschaft zu gelangen: nebst gutherziger Warnung und Ermahnung, wie sich vorhero jedermann wohl zu prüfen habe, ehe er sich unterstehe, dieser so grossen und geheimen Wissenschaft zu unterwerfen

The First Chapter.
On Eternal Wisdom what it is, and who it properly is.

The wise King Solomon says in his Proverbs, chap. 3, v. 13, etc.: Blessed is the man who finds wisdom, and the man who attains understanding; for to traffic in her is better than to traffic in silver, and her income is better than gold. She is more precious than pearls, and all that you may desire is not to be compared with her. Length of days is in her right hand, and in her left are riches and honour. Her ways are ways of pleasantness, and all her paths are peace. She is a tree of life to all who lay hold of her, and blessed are they who keep her, etc.

Now if we ask, what or who this Wisdom properly is, of which Solomon makes so much praise: she herself answers this, and says (Sirach 24:4): “I am God’s Word, and I hover over the whole earth like clouds; my tent is in the height, and my throne in the clouds. I alone am everywhere as far as heaven reaches, and as deep as the abyss is; everywhere in the sea, everywhere on the earth, among all peoples, among all heathens.

And Prov. 8:22 etc. she says: The Lord possessed me in the beginning of His way; before He made anything, I was there. I was set up from eternity, from the beginning, before the earth was. When the depths were not yet, I was already prepared; when the fountains had not yet sprung with water. Before the mountains were settled; before the hills I was prepared. He had not yet made the earth, nor what is upon it, nor the high parts of the dust of the world. When He prepared the heavens, I was there; when He drew a circle upon the face of the deep; when He established the clouds above; when He strengthened the fountains of the deep; when He set a bound to the sea, and to the waters, that they should not pass His command; when He laid the foundations of the earth then I was the master-workman beside Him, and I was daily His delight, playing always before Him; playing upon His earth; and my delight is with the children of men.

And the author of the Book of Wisdom writes, chap. 7:24, etc.: Wisdom is the most living thing; she passes and goes through all things, so pure is she. Then she is the breath of the divine power, and a ray of the glory of the Almighty; therefore nothing can come to her that is unclean; for she is a brightness of the everlasting light, and an unspotted mirror of the divine power, and an image of His goodness. She is one, and yet does all things; she remains what she is, and yet renews all things; and from age to age she passes into holy souls, and makes friends of God and prophets. For God loves no one, unless he remains with Wisdom. She is more glorious than the sun and all the stars; and, compared with the light, she is found to be far beyond it. For night must yield to the light, but wickedness never prevails against Wisdom. She reaches mightily from one end to the other, and orders all things well, etc.

Now from these and other testimonies of Holy Scripture it becomes quite clear that the Wisdom of which we are speaking here is something divine indeed Christ, the eternal Son of God and Firstborn before all creatures since the very things are attributed to her which elsewhere in other places of Holy Scripture are attributed to Christ, or also to God Himself.

Thus in John 1 Christ is called the Word, and it is testified of Him that He was in the beginning with God, and that God made all things through the same, etc. And Wisdom likewise says of herself (Prov. 8:22–31) that she is God’s Word, and that the Lord possessed her in the beginning of His ways, and that she was with Him in His great work of creation she was the master-workman.

In Psalm 33 David says: “The heavens were made by the word of the Lord, and all their host by the breath (Spirit) of His mouth.” And Solomon says (Prov. 3:19–20): “The Lord founded the earth by Wisdom, and by His counsel prepared the heavens; by His Wisdom the depths are divided, and the clouds drop down dew,” etc. In Jer. 32:19 it is written of God that He is great in counsel and mighty in deed. And Prov. 8:14 Wisdom likewise says of herself: “Counsel and sound wisdom are mine; I have understanding and power.”

In Rom. 13:1 Paul writes that there is no authority except from God; and Prov. 8:15 Wisdom says: “By me kings reign, and counsellors decree what is right. By me princes rule, and all rulers on earth.” In Psalm 139 and 1 Kings 8 it is written of God that He is present everywhere and fills all things; and Sirach 24 Wisdom says: “I alone am everywhere, as far as heaven reaches, and as deep as the abyss is,” etc.

In John 14:6 Christ says that He is the Life; and Prov. 8:35 Wisdom says: “Whoever finds me, finds life.” In Heb. 1 it is written of Christ that He is the brightness of God’s glory and the express image of His being; and in Wisdom (Sap.) 7 it is likewise written of Wisdom that she is a brightness of the everlasting light, an unspotted mirror of the divine power, and an image of His goodness.

In Isaiah 11:2 it is written of Christ that upon Him rests the Spirit of the Lord the Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear. And in Wisdom (Sap.) 7:22 it is likewise written of Wisdom that in her is a spirit that is intelligent, holy, unique, manifold, subtle, lively, clear, undefiled, distinct, harmless, loving the good, keen, unhindered, beneficent, kindly, steadfast, sure, etc.

In Rev. 21:5 the Lord God says: “Behold, I make all things new.” And in Wisdom (Sap.) 7:27 it is likewise written of Wisdom that she renews all things.

In Matt. 11:28 Christ the Lord says: “Come to me, all you who labour and are heavy laden, and I will refresh you,” etc. And in John 7:37 He says: “If anyone thirsts, let him come to me and drink.” And Sirach 24:25 Wisdom likewise says: “Come to me, all you who desire me, and be filled with my fruits.” And in Prov. 9:5 she says: “Come, eat of my bread, and drink of the wine that I have poured out,” etc.

From this it is sufficiently proved that Wisdom is Christ, the Son of God, as He also calls Himself Wisdom in Matt. 11:19 and Luke 7:35 (cf. chap. 11:49). And thus Solomon indeed had very good cause to say: “Blessed to the man who finds wisdom, etc. since in her alone our salvation, life, and blessedness must be sought and found. And: Woe to the man who does not seek wisdom in Christ, nor find it! For then he surely is and remains most unhappy and lost, until he awakens and seeks her with his whole heart, and in her finds salvation, life, and blessedness.

The Second Chapter
On the lovers of Wisdom who they are, and how supremely blessed they are.

Now that in the foregoing chapter we have borne some witness chiefly with sayings of Holy Scripture concerning Wisdom, we now wish in the same manner to report something, likewise, about the philosophers or lovers of Wisdom: namely, who they are; what they are like; and how exceedingly blessed they are.

And to make it brief, we say: a true philosopher, or lover of Wisdom, is such a person as fears God, avoids sin, and with his whole heart strives rightly to know the one true God, as the source of all life and being; to love Him, to honour Him, and to cling to Him unwaveringly; to live and serve Him alone, in holiness and righteousness all the days of his life. And herein is then founded and revealed all heavenly and earthly wisdom, as much as the creature can know and comprehend in and outside God; in which knowledge the lovers of Wisdom, through divine grace, can also advance very far.

Thus the author of the Book of Wisdom, chap. 7, writes of this:

“God has given me to speak wisely, and to think rightly according to such a gift of Wisdom. For it is He who leads upon the way of Wisdom and governs the wise; for in His hand are both we ourselves and our speech, together with all prudence and skill in every kind of work. For He has given me sure knowledge of all things: that I know how the world is made, and the power of the elements; the beginning, end, and middle of time; how the day increases and decreases; how the seasons of the year change, and how the year runs its course; how the stars stand; the nature of tame and wild animals; how the wind rages; and what people have in their minds; the kinds of plants, and the power of roots. I know everything that is secret; for Wisdom, who is the mistress of all arts, teaches me.”

From these words it can already be well enough understood what a true philosopher is, what he is really like, and how very far he can advance in knowledge, by this one can already, in part, recognize their great blessedness. For indeed it is already a very great happiness to be endowed by God with such great wisdom and sure knowledge of all things.

But when we consider further what she herself says in Prov. 8:17, where it reads:

“I love those who love me, and those who seek me early find me. Riches and honour are with me yes, lasting wealth and righteousness. My fruit is better than gold, even fine gold, and my revenue better than choice silver. I walk in the way of righteousness, in the paths of judgment, that I may enrich those who love me, and fill their treasuries,” etc.

Likewise what Solomon writes in Wisdom (Sap.) 8, where it says:

“If riches are a desirable thing in life what is richer than Wisdom, which accomplishes all things? And if understanding works who among all is a more skillful master than she? And has anyone loved righteousness? Her labours are pure virtue: for she teaches discipline, understanding, righteousness, and strength things that are most useful in human life. If anyone desires to know much, she knows what is past and what is to come; she understands obscure sayings, and knows how to resolve riddles; signs and wonders she knows beforehand, and how things shall come to pass in seasons and times. There is no vexation in keeping company with her, nor displeasure in having her, but delight and joy. Then, those who are related to her have eternal being; and those who are her friends have pure delight. And through the work of her hands there comes boundless riches, and through her companionship and conversation, understanding; and through her fellowship and speech, a good reputation, etc.

Yes, I say: if we were to take into consideration this and yet more that is recorded in Holy Scripture concerning the blessedness of the lovers of Wisdom, we would find that it is so great that it cannot be described with any pen; and we would have to be more than foolish if we did not also resolve with Solomon to love her, to seek her, and to set everything upon it, so that we might only come into her kinship and acquaintance, and through her become blessed and most blessed, in time and in eternity.

O! therefore, you fools, take heed; and you simple ones, take it to heart! Do not keep your ears closed against Wisdom, but incline your hearts diligently toward her! Accept her discipline rather than silver, and esteem instruction higher than precious gold. Bow your neck under her yoke, and let yourselves be drawn: she is now to be found near at hand. Rejoice in God’s mercy, and do not be ashamed of His praise. Do what is commanded you, while you have time; and He will reward you well in His time. Sir. 8:5, etc.

The Third Chapter
By what means and ways Wisdom is to be attained.

By God’s grace, someone might perhaps, upon reading what has gone before, be moved to strive after Wisdom, and therefore ask: By what means and ways may one obtain it most easily?

To this we answer with the words of the Apostle James, where he says (1:5): “But if any of you lacks wisdom, let him ask of God, who gives to all men simply, and reproaches no one; and it shall be given him.” And so this is the first and almost the only means which the wise at all times have used in order to attain Wisdom, according to their own testimonies.

For thus Sirach writes: “When I was still young, before I went astray, I sought Wisdom openly in my prayer. I lifted up my hands toward heaven; then my soul was enlightened by Wisdom,” etc. And Solomon writes: “Therefore I prayed, and understanding was given me; I called, and the spirit of Wisdom came to me.”

But here it is indeed to be noted that this prayer for Wisdom, first, must not be mere talk of the mouth, but must come from the whole heart; for thus Solomon writes of it in Prov. 2:3–4: “If you with diligence call after her, and therefore pray so that you seek her like silver, and search for her as for treasures then you will understand the fear of the Lord, and find the knowledge of God. For the Lord gives wisdom, and from His mouth come knowledge and understanding,” etc.

And Sirach writes: “I pursued her with art (diligence); my heart longed for her,” etc. (chap. 51). And the author of the Book of Wisdom writes:

“But when I perceived that I could not otherwise become master of her, unless God gave her to me, I went to the Lord and besought Him, and spoke from my whole heart:

‘O God of my fathers, and Lord of all goodness, who hast made all things by Thy Word, and by Thy Wisdom hast prepared man, that he should have dominion over the creatures which are made by Thee; that he should govern the world in holiness and righteousness, and administer judgment with an upright heart:

Give me Wisdom, who sits by Thy throne, and reject me not from among Thy children. Send her down from Thy holy heaven, and from the throne of Thy glory. Send her, that she may be with me and labour with me, that I may know what is well-pleasing to Thee; for she knows and understands all things. Let her guide me in my works mightily, and preserve me by her glory; so shall my works be acceptable’” (chap. 9).

Secondly, such prayer must be made in faith, as James 1:6 writes: “But let him ask in faith, and not doubt; for a doubter must not think that he will receive anything from the Lord; wherefore Christ the Lord also says, Mark 11:24: “All things whatsoever you ask in your prayer, only believe that you shall receive them, and it shall be done for you.” For without faith it is impossible to please God; and whoever would come to God must believe that He is, and that He will be a rewarder of those who seek Him.

Thirdly, such prayer must be accompanied by a true heartfelt desire of love, namely this: that we set Wisdom before our heart and mind as an infinitely precious treasure in the lack of which we would be most miserable, but in the possession of which we would be, and would remain, most blessed, content, and happy, in time and in eternity; and therefore that we continually direct our love and longing into her, and from the heart strive toward this: that we may come a little nearer to her, as to the noble jewel for which we run, in all our doings and steps, until at last she lets herself be found by us and satisfies our yearning desire for her. For this hearty longing of the afflicted the Lord hears, Psalm 10:17. And to such petitioners the Saviour has promised that they shall receive, Matt. 7:7.

But here it is to be known and well observed that this prayer of heartfelt loving desire or the desiring, yearning, and groaning of the spirit in love (as I might say) does not so much with the mouth rather than with the heart.

For outward, spoken prayer can hardly be done otherwise than in certain places, and at certain times and hours; but this inward prayer of the spirit or heart can very well be done in all places and at all times and hours although at one time more fervently than at another according as God stirs and draws the desire and yearning of our spirit, and we come to it with a close gathering of our senses and thoughts in solitude and stillness.

For solitude and stillness are in themselves a very good help for returning into oneself and coming to this inward prayer of heart and spirit; wherefore the dear Saviour also commanded that, when we would pray, we should go into our little chamber, shut the door, and pray to our Father in secret; and the Father, who sees in secret, will reward us openly. As He Himself also often, when He wished to pray, withdrew to a mountain, into the wilderness, or otherwise to a lonely place, and there lifted up His heart to God.

We must likewise follow such example and command of the Saviour, if we otherwise would come to true prayer of the spirit, and through it attain true Wisdom. For God is a Spirit, and those who worship Him must worship Him in spirit and in truth. John 4:24. for a doubter must not think that he will receive anything from the Lord; therefore Christ the Lord also says, Mark 11:24: “All things whatsoever you ask in your prayer, only believe that you shall receive them, and it shall be done for you.” For without faith it is impossible to please God; and whoever would come to God must believe that He is, and that He will be a rewarder of those who seek Him.

Thirdly, such prayer must be accompanied by a true heartfelt desire of love, namely this: that we set Wisdom before our heart and mind as an infinitely precious treasure in the lack of which we would be most miserable, but in the possession of which we would be, and would remain, most blessed, content, and happy, in time and in eternity; and therefore that we continually direct our love and longing into her, and from the heart strive toward this: that we may come a little nearer to her, as to the noble jewel for which we run, in all our doings and steps, until at last she lets herself be found by us and satisfies our yearning desire for her. For this hearty longing of the afflicted the Lord hears, Psalm 10:17. And to such petitioners the Saviour has promised that they shall receive, Matt. 7:7.

But here it is to be known and well observed that this prayer of heartfelt loving desire or the desiring, yearning, and groaning of the spirit in love (as I might say) does not so much with the mouth rather than with the heart.

For outward prayer of the mouth can hardly be done otherwise than in certain places, and at certain times and hours; but this inward prayer of the spirit or heart can very well be done in all places and at all times and hours, although at one time more fervently than at another, according as God stirs and draws the longing and yearning of our spirit, and we come to it with a careful gathering of our senses and thoughts in solitude and stillness.

For solitude and stillness are in themselves a very good help to return into oneself and to come to this inward prayer of the heart and spirit; wherefore the dear Saviour also commanded that, when we would pray, we should go into our little chamber, shut the door, and pray to our Father in secret; and the Father, who sees in secret, will reward us openly.

As He Himself also often withdrew, when He wished to pray, to a mountain, into the wilderness, or to some other solitary place, and there lifted up His heart to God.

This example and command of the Saviour we must likewise follow, if we would otherwise attain to the true prayer of the spirit, and through it to the true Wisdom.

For God is a Spirit, and those who worship Him must worship Him in spirit and in truth.
John 4:24.

From what has been said here about prayer, one can indeed already understand in part how it is connected with seeking which, as the other means for attaining Wisdom and every good, is also required.

As God Himself says (Jer. 29:13): “If you seek me with your whole heart, I will let myself be found by you.” And Wisdom says: “I love those who love me, and those who seek me early find me.” And Christ the Lord says: “Seek, and you shall find,” etc. Since so much depends on this, it will not be unprofitable if we speak a little further about it.

That the word “to seek” means to strive to obtain something that one does not have is known to everyone. The nobler and more precious a thing is, and the more we would like to have it, the greater also is the earnestness and diligence we apply in seeking. And since Wisdom is the most noble, most precious, and most lovable good without which we would be most miserable, but in the possession of which we would be and remain most blessed, in time and in eternity therefore we must of necessity seek her with the very greatest earnestness and diligence.

And in order that this may happen, and that our earnestness and diligence, as also our longing for her, may be stirred up all the more, we must (1) set her before our heart and mind as the highest and most lovable good (as indeed she truly is), and therefore esteem her as very precious and worthy just as Solomon did when he writes (Wisdom/Sap. 7:8–10):

“I held her dearer than kingdoms and principalities, and I counted riches as nothing in comparison with her. I did not liken her to any precious stone; for all gold, compared with her, is as a little sand, and silver is to be counted as clay in comparison with her. I loved her more than health and beauty, and chose her for my light; for the brightness that comes from her does not go out,” etc.

(2) We must win her and her sons for our love, choose her as our only treasure and portion, give and sacrifice to her our love and whole heart, with firm resolve to suffer and endure anything for her sake.

(3) We must also, for her sake, truly and in deed not only cast off the world with its lust, but also deny ourselves, renounce ourselves, and strive only for this: that we may do her will, and in everything become truly pleasing and acceptable to her;

from which then (4) follows immediately that we lead a holy, virtuous life, and through divine grace so order our whole doing and living that we may, as it were, in every step and stride we take, come somewhat nearer to her until at last, after she has sufficiently tested us and found us worthy, she finally has found us, lets herself be found by us, and blesses us like a fair young bride her bridegroom and unites herself with us in eternal love.

For certainly, whoever loves God and His Wisdom (that is, Christianity/Christ), also keeps the commandments; and where one keeps the commandments, there is surely a holy life. But whoever lives a holy life is near to God, and such a person fears nothing more than to offend God; and he would rather die a thousand times than knowingly and willingly do even the least thing against Him.

This, then, is that pure fear of the Lord, which is so greatly praised and commended in Holy Scripture, as where it says (Psalm 111:10): “The fear of the Lord is the beginning of wisdom.” And (Prov. 10:27; 19:23): “The fear of the Lord leads to life and lengthens the days.” And Sirach 1, etc.: “The fear of the Lord is true worship of God; a blessed garden; a crown of wisdom; a fountain of life.” This is what we would also commend most highly to everyone.

Besides what has been said, there can now also, secondly, be used certain outward helps for attaining Wisdom so far as it shows itself in the knowledge and practice of natural things provided they are employed in a manner fitting the fear of the Lord:

(1) Keeping company and conversing with wise, pious, capable, and learned people.

(2) Reading the books and writings of holy, pious, and wise people, which they have written for the instruction and reflection of others.

(3) A solitary, quiet way of life, free from worldly cares, and within it a careful contemplation and investigation of nature and natural things; and then, as occasion allows, also putting one’s hand to the work, and making and trying this and that which one has in mind and intends to investigate, in various kinds and ways by which means the ancient wise men not only invented all useful arts and sciences in the crafts, and other very necessary and beneficial things for the preservation of human life, but also even explored the heart, that is, the most inward part of nature and of natural things; so that in the whole of nature almost nothing remained hidden from them, as may be seen from the description (already cited above and here repeated) of the author of the Book of Wisdom, when he writes (chap. 7):

“God has given me sure knowledge of all things: that I know how the world is made, and the power of the elements; the beginning, middle, and end of time; how the day increases and decreases; how the seasons of the year change; how the year runs its course; how the stars stand; the nature of tame and wild animals; how the wind rages; and what people have in their minds; the various kinds of plants, and the power of roots. “I know everything that is secret and hidden; for Wisdom, who is mistress of every art, teaches me.” Yes, as far as this goes, the ancients, through their prayer, diligence, seeking, and labour, were brought to knowledge of natural things; and because they also gladly sought to ward off from mankind sickness and poverty, as the two greatest evils that cling to the human race, they searched in nature whether something might not also be found that would be capable of driving away such evils. And they found a certain thing, which they called their Stone, or the Stone of the Wise; with which they not only drove away all diseases and transformed all base metals into gold and silver, but also worked other incredible wonders, and thus attained the crown of all arts and sciences to the praise of God and of His Wisdom, as the mistress of all arts and sciences.

Since, then, we have briefly pointed out the means and ways to attain Wisdom, we find ourselves constrained to uncover a very dangerous by-path and detour, on which very many upright souls are deceived and held captive. For when willing souls often hear and learn that they must seek God and His Wisdom, they do not consider that they must seek and find so high a good within themselves, in the innermost depth of their soul, but rather they go out and seek God and His kingdom here and there in outward ceremonies and shadow-works, in temples and at altars, among men and in books, etc. and so they seek the Living among the dead, and want to have life from the dead; yet they can never find it there. And so it comes to pass that they never come to anything truly right and essential within themselves, but instead grow weary in their struggle and running, and are entangled and held captive by such things as could indeed have served them for life, if they had used them rightly.

In order, then, to escape this evil, such people must consider and believe according to the witness of Holy Scripture that Christ and His kingdom, as the kingdom of God, is not to be met with here or there, and does not come with outward ceremonies and “gestures,” so that one could say: “See, here it is,” or “there it is,” but is within them (Luke 17:21). And that it is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit (Rom. 14:17); and that it does not consist in words, but in power (1 Cor. 4:20).

And accordingly, they must then turn themselves from the outward to the inward, as from the shadow to the body and the very being itself that is in Christ; and strive to become instead of an outward temple themselves a temple and dwelling of God in the Spirit, and (1 Cor. 3:13; Eph. 2:2), and instead of the outward Word and teacher to hear Christ, the living Word, and His Spirit within themselves; instead of outward water-baptism, to become partakers of the inward baptism of Spirit and fire; and instead of the outward Lord’s Supper, to become partakers of the inward supper of the Lamb; and instead of outward books, to become a book oneself, in which God the Lord writes His holy, heavenly law of love with the living letters of the love-flaming Spirit (Jer. 31:33).

They may indeed use outward things so long and so much as they can be in some measure helpful for coming to the inward; but on no account longer, lest they become an abomination in the eyes of the Lord, or serve to them as a snare, a downfall, and destruction.

For just as one can never reach a place if one always remains standing by a signpost on the road that points the way, so one can never come to God who dwells inwardly and has His kingdom there if one always clings to outward things and takes such shadow-works for the very substance itself.

Therefore take this well to heart, you transgressors! Go into your heart, and let yourselves be taught by God and His Wisdom itself; for it is written: “They shall all be taught of God” (John 6:45). But if this is to happen, then you must learn to be still, to rest from your own and from all sinful workings and, with great attentiveness, listen to the voice of Wisdom and to the gentlest impulses and motions of her Spirit, and then also follow the same.

For although Wisdom lets her voice be heard everywhere in the lanes and streets, yet she remains unknown and unperceived by you, until you turn inward toward her and lie in wait at the door-posts of your house for what she will tell you and teach you. And it is necessary that all the world be silent before the Lord, when he is to teach in his holy temple.

And these are, then, as it were the easiest, surest, and most trustworthy means, and the most right way, to attain Wisdom by which the Lord, in his light, has let them be made known to us, and by which all the wise who have ever lived upon the earth have come to Wisdom. If now anyone will also enter upon this way and use these means, we assure him that he will not regret the effort he expends upon Wisdom.

For Wisdom is fair and imperishable, and gladly lets herself be seen by those who love her, and is found by those who seek her; indeed she meets them, and makes herself known to those who desire her. He who would gladly have her soon need not take much trouble he finds her waiting before his door. Yes, she herself goes about and seeks who is worthy of her, and gladly appears to him on the way, and has regard to him, that she may meet him. (Wisdom of Solomon 6.)

But without the fear of the Lord, faith, prayer, love, and a holy life, it is wholly impossible to come into her kinship and acquaintance. For Wisdom cometh not into a malicious soul, and dwelleth not in a body that is subject unto sin. (Wisdom 1:4.) But continually she giveth herself into holy souls, and maketh them God’s friends and prophets (Wisdom 7:27), in that she thus prepareth them, under her purging discipline of love, as God will have them, and maketh them fit and able for all his good service and work: which she also will do in all those that read this.

We could indeed say much more here; but since the kingdom of God consisteth not in words, and since we are assured that Wisdom will herself tell the rest to the upright who endeavour to follow that which we have here said and will teach them all things inwardly; therefore we would refer the beloved and sincere reader unto that, with hearty wish, that, with that wise merchant (Matt. 13:45), he may give all that he hath for this precious pearl, and may obtain it into possession as his everlasting inheritance, unto his greatest joy, refreshing, and delight, in time and eternity.

Yes, Amen: so be it. Amen.

A Hymn of Praise

of Divine Wisdom.

(Tune: “Now praise my soul,” etc.)
1.
Most beauteous Love!
Sophia, my Bride!
Who, out of pure desire,
Hast pledged thyself to me, and trusted me;
Be thou by me highly praised
At every hour and time,
Because thou hast shewed unto me
So great a kindness,
And hast not left me
In my great distress,
But hast embraced me,
And saved me from death.

2.
How can I ever tell it,
And set it forth with words alone?
What great faithfulness
Thou hast done unto my soul!
I lay captive in death
Among the heap of sinners;
Thou camest unto me,
And didst awaken me.
I was all full of wounds,
Full of tribulation, pain, and anguish;
And thou hast bound me up
With thy oil and wine.

3.
I walked the broad roads,
And sought, in empty lust and rest;
Thou hast not left me,
And didst call to me most faithfully:
That I should return again
From the path of destruction;
Although I heard thy teachings
But very little,
Because I did not know thee,
Though thou wast yet so near to me
In my inward land,
Thou dear Sophia!

4.
Yet wert thou not weary,
And didst ever call to me again,
In thy great goodness;
Thou gavest me neither ease nor rest,
And madest me full anxious
With thy loving discipline;
Thou didst warn me so long
Against the forbidden fruit,
Until thou didst move me
Through the shining of thy grace,
And draw me after thee,
With thine eyes.

5.
Thou didst draw me back
From the sinful course of destruction;
Thou didst tear asunder the snares
That still would have held me fast;
Thou didst draw me very strongly
With thy cord of love;
And wast ever busy
For my soul’s salvation:
Now thou hast grieved me,
Now again greatly rejoiced me;
So hast thou exercised me
For a long while.

6.
Thou hast often taught me,
A most wondrous lesson;
Yet was I so benighted
That I knew not thy tone,
Which at times did pierce
Spirit, soul, and body,
And soon brought me joys,
Soon made me fear and anguish.
Thou wast hidden from me,
And yet so manifest,
That every morning
I perceived thee to be truly there.

7.
Thou drewest me with thy bond,
Still mightily unto thyself;
Although I knew thee not,
Until that once, in thy fair grace,
Thou mettest me, poor wretch,
And spakest kindly unto me
(With love and compassion):
Thou wouldst be mine;
I should embrace thee,
And leave the painted world
Wholly unloved,
With all its goods and gold.

8.
Thou madest for me to arise,
Within, the light of thy grace,
And causedst me therein to see
Thy wondrous-beauteous face.
Thou gavest me to know
Thy faithful mother-heart,
Which toward me did burn
Like a bright candle,
In flames of pure love;
And thou didst show me
What, out of a pure impulse,
Thou hadst done for me.

9.
Thou didst embrace me,
And in still delight didst let me
Grow warm most inwardly
Upon thy tender breast of love;
Thou spak’st with such-like words,
So friendly unto me,
As here in these same places
May not be utter’d.
Then hast thou mov’d me
With thy sweet kiss,
That I have flown after thee,
And now must love thee.

10.
For truly upon earth,
In every land and kingdom,
None may be found
Like thee in might and beauty:
Thou art without all blemish,
All holy, tender, pure;
And like the fairest torch
Are thy little eyes:
And since thou, above all,
Art loving, fair, and pure,
Thou shalt also please me,
And be my dearest Love.

11.
Therefore I praise thy strength,
And magnify thy splendour and might,
Together with thy works of love,
Which thou hast also wrought in me.
I praise thy love,
Which thou hast borne toward me
Out of unfeigned affection,
Continually and evermore:
I praise thy beauty,
And thy friendliness,
With my hymn of praise,
Together with thy goodness.

12.
And since I so do long,
From the time thou didst reveal thyself to me,
To be with thee, O my fair one,
In pure love made one;
Therefore I pray thee with tears,
That thou wouldst now accustom me
According to thy mind,
And take away from me all
Wherefrom thou dost flee;
And so prepare me,
As thou wouldst gladly see me,
O thou dearest Alpha and Omega!

13.
Let me no longer lust
After the forbidden fruit of sin;
Give me to drink at thy breasts,
And keep me in thy discipline;
Let me continually hear
What thy blissful mouth
Doth teach within me,
And will make known to me.
Let me cleave fast to thee
In believing desire,
Until in thine embrace
Thou dost wed thyself with me.

14.
Salvation, praise, thanks, laud and honour
Be to God, the great Jehovah,
To the Lord of all lords,
Who hath from eternity chosen for himself
His dearest Sophia
To be his beloved bride;
In her hath he begotten us anew,
And because he hath baptized us
Out of her streams of life,
And thereby renewed us,
Therefore let him also be praised
In time and eternity.

15.
And thou, O my Fair One!
Thou Mistress of the inward world!
For whom I so long,
Be now for ever joined to me;
Put on thy crown,
And set thyself within me
At the right hand upon the throne,
And reign for evermore,
Till all foes lie low;
So will I with joy
After thy war and victory
Offer unto thee in white attire.

16.
And when from the earth
Into thy golden hall of joys
I shall be taken up,
Then at the wedding-feast
I will embrace thee, my treasure,
In pure love’s delight;
There will I then grow warm
Upon thy tender breast,
And with the choirs of heaven
Sing unto thee a sweet Gloria,
And honour thee:
Amen, Hallelujah!