will, and have not been regulated by his understanding. But the Being
who is the cause of all cannot dispose of foreign forces which act
afterwards by themselves, since there exists in His work no principle of
action other than those which He has Himself placed in it.

Deism results therefore from a confusion between the work of a creature
placed in a preexisting world, and the work of the Supreme Will which is
in itself the single and absolute cause of all. It contains an element
of dualism: its God does not create; but organizes a world the being of
which does not depend on him. Take what is true in deism--the existence
of the only God; remember that the Creator is the absolute Cause of the
universe; and the distinction between _ensemble_ and detail will vanish,
and you will understand that God is too great that there should be
anything small in His eyes:


God measures not our lot by line and square:
The grass-suspended drop of morning dew
Reflects a firmament as vast and fair
As Ocean from his boundless field of blue.[171]


In other words, take what is true in deism, and accept all the
consequences of it, and you will arrive at the full doctrine of the
creation.

Pantheism recognizes the omnipresence of God in the universe, or, if you
like the terms of the school, the immanence of God; this is its portion
of truth. When I open the Hindoos' songs of adoration, and find therein
the unlimited enumeration of the manifestations of God in nature, I find