“From the Divine, Eternal Spirit springs
Order and Rule and Rectitude of Things,
Thro' outward Nature, His Apparent Throne,
Visibly seen, intelligibly known, —
Proofs of a Boundless Pow'r, a Wisdom's Aid,
By Goodness us'd, Eternal and Unmade.”

Indian Spirituality and Life (1919)
Context: The fundamental idea of all Indian religion is one common to the highest human thinking everywhere. The supreme truth of all that is is a Being or an existence beyond the mental and physical appearances we contact here. Beyond mind, life and body there is a Spirit and Self containing all that is finite and infinite, surpassing all that is relative, a supreme Absolute, originating and supporting all that is transient, a one Eternal. A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things.
Soul, nature, life are only a manifestation or partial phenomenon of this self-aware Eternity and this conscious Eternal.

Dion Fortune, quoted in British esotericist and Fortune biographer Gareth Knight's Experience of the Inner Worlds

Paracelsus - Doctor of our Time (1992)

Ch. 8 http://www.egwtext.whiteestate.org/col/col8.html, p. 107
Christ's Object Lessons (1900)

Introduction to the Bhagavad-Gita (1944)

The True Grounds Of Eternal And Immutable Rectitude" St. 8
Miscellaneous Poems (1773)
Context: Endless Perfections after all conspire,
And to adore excite and to admire;
But to plain Minds the Plainest Pow'r Above
Is Native Goodness to attract our Love;
Centre of all Its various Pow'r and Skill
Is One Divine, Immutable Good Will.

As quoted in The Anchor Book of Latin Quotations: with English translations‎ (1990) by Norbert Guterman, p. 375
Disputed

"Prayers" (1770)
Questions sur l'Encyclopédie (1770–1774)
Context: The Eternal has his designs from all eternity. If prayer is in accord with his immutable wishes, it is quite useless to ask of him what he has resolved to do. If one prays to him to do the contrary of what he has resolved, it is praying that he be weak, frivolous, inconstant; it is believing that he is thus, it is to mock him. Either you ask him a just thing, in which case he must do it, the thing being done without your praying to him for it, and so to entreat him is then to distrust him; or the thing is unjust, and then you insult him. You are worthy or unworthy of the grace you implore: if worthy, he knows it better than you; if unworthy, you commit another crime by requesting what is undeserved.
In a word, we only pray to God because we have made him in our image. We treat him like a pasha, like a sultan whom one may provoke or appease.