“The essential difference between that knowledge which is, and that which is not conclusive evidence of Christian character, lies in this: the object of the one is the agreement of the several parts of a theological proposition; the object of the other is moral beauty, the intrinsic loveliness of God and Divine things. The sinner sees and hates; the saint sees and loves.”

Sermon IV : True Hearing
Meister Eckhart’s Sermons (1909)
Context: The man who abides in the will of God wills nothing else than what God is, and what He wills. If he were ill he would not wish to be well. If he really abides in God's will, all pain is to him a joy, all complication, simple: yea, even the pains of hell would be a joy to him. He is free and gone out from himself, and from all that he receives, he must be free. If my eye is to discern colour, it must itself be free from all colour. The eye with which I see God is the same with which God sees me. My eye and God's eye is one eye, and one sight, and one knowledge, and one love.

"Un Nouveau théologien" (1911)
Basic Verities, Prose and Poetry (1943)

Section II, Chap. I.
The Theory of Moral Sentiments (1759), Part VII

Lord Illingworth http://books.google.com/books?id=RHkWAAAAYAAJ&q="The+only+difference+between+the+saint+and+the+sinner+is+that+every+saint+has+a+past+and+every+sinner+has+a+future"&pg=PA119#v=onepage, Act III
A Woman of No Importance (1893)

"Moral Beliefs"

Source: Reason: The Only Oracle Of Man (1784), Ch. V Section II - Containing Observations on the Providence and Agency of God, as it Respects the Natural and Moral World, with Strictures on Revelation in General
Context: There has in the different parts and ages of the world, been a multiplicity of immediate and wonderful discoveries, said to have been made to godly men of old by the special illumination or supernatural inspiration of God, every of which have, in doctrine, precept and instruction, been essentially different from each other, which are consequently as repugnant to truth, as the diversity of the influence of the spirit on the multiplicity of sectaries has been represented to be.
These facts, together with the premises and inferences as already deduced, are too evident to be denied, and operate conclusively against immediate or supernatural revelation in general; nor will such revelation hold good in theory any more than in practice. Was a revelation to be made known to us, it must be accommodated to our external senses, and also to our reason, so that we could come at the perception and understanding of it, the same as we do to that of things in general. We must perceive by our senses, before we can reflect with the mind. Our sensorium is that essential medium between the divine and human mind, through which God reveals to man the knowledge of nature, and is our only door of correspondence with God or with man.

Part IV, Ch. 3
Religion and the Rise of Capitalism (1926)

In the 1661 translation by Thomas Salusbury: … such are the pure Mathematical sciences, to wit, Geometry and Arithmetick: in which Divine Wisdom knows infinite more propositions, because it knows them all; but I believe that the knowledge of those few comprehended by humane understanding, equalleth the divine, as to the certainty objectivè, for that it arriveth to comprehend the neces­sity thereof, than which there can be no greater certainty." p. 92 (from the Archimedes Project http://archimedes.mpiwg-berlin.mpg.de/cgi-bin/toc/toc.cgi?page=92;dir=galil_syste_065_en_1661;step=textonly)
In the original Italian: … tali sono le scienze matematiche pure, cioè la geometria e l’aritmetica, delle quali l’intelletto divino ne sa bene infinite proposizioni di piú, perché le sa tutte, ma di quelle poche intese dall’intelletto umano credo che la cognizione agguagli la divina nella certezza obiettiva, poiché arriva a comprenderne la necessità, sopra la quale non par che possa esser sicurezza maggiore." (from the copy at the Italian Wikisource).
Dialogue Concerning the Two Chief World Systems (1632)