THIS
IS
MEISTER
ECKIIAllT
FROM
WHOM
GOD
NOTPIING
HID
Dum
medium
silentium
tenerent
omnia
et
nox
in
suo
cursu
medium
Her
haheret
etc.
{Sap.
18,
4).
‘
For
wliilc
all
things
were
in
quiet
silenee
and
the
night
was
in
the
midst
of
her
(bourse,
etc.’
Here
in
time
we
make
holiday
because
the
eternal
birth
which
God
the
Father
bore
and
bears
unceasingly
in
eternity
is
now
born
in
time,
in
human
nature.
St
Augustine
says
this
birth
is
always
happening.
Hut
if
it
happen
not
in
me
what
does
it
profit
me
?
What
matters
is
that
it
shall
happen
in
me.
^Ve
intend
therefore
to
speak
of
this
birth
as
taking
place
in
us
:
as
[)eing
eonsum
mated
in
tht‘
\
irtuous
soul
:
for
it
is
in
the
])erfect
soul
that
God
speaks
his
Word.
What
I
shall
say
is
true
only
of
the
[)erfceted
man,
of
him
who
has
walked
and
is
still
walking
in
the
way
of
God
:
not
ot
the
natural
undisciplined
man
who
is
entirely
remote
from
and
unconscious
of
this
birth.
There
is
a
saying
of
the
wise
man
:
‘
When
all
things
Jay
in
the
midst
of
silence
then
leapt
there
down
into
me
from
on
high,
from
the
royal
throne,
a
secret
word.’
This
sermon
is
about
this
word.
Concerning
it
three
things
arc
to
be
noted.
The
first
is,
where-
abouts
in
the
soul
God
the
Father
speaks
his
Word,
wliere
she
is
receptive
of
this
act,
where
this
birth
befalls.
It
is
bound
to
be
in
the
purest,
loftiest,
subtlest
part
of
the
soul.
Verily,
an
God
tlic
Father
in
liis
omnipotence
had
endowed
tlie
soul
with
a
still
nobler
nature,
had
she
receiva‘d
from
him
anything
yet
more
exalted,
then
must
the
Fatlier
have
delayed
this
birth
for
the
presence
of
this
greater
excellence,
'fhe
soul
in
which
this
birth
shall
come
to
pass
must
be
absolutely
pure
and
must
live
in
gentle
fashion,
quite
peaceful
and
wholly
introverted
:
not
running
out
through
the
five
senses
into
the
manifoldness
of
creatures,
but
altogether
within
and
harmonised
in
her
summit.
That
is
its
place.
Anything
inferior
is
disdained
by
it.
The
second
part
of
this
discourse
has
to
do
with
man’s
conduct
3
