He attributes divinity likewise to the wandering stars.
He deprives the Deity of sense, and makes his form mutable; and, in the same book again, he makes earth and heaven Deities.
The unsteadiness of Theophrastus is equally intolerable.

At one time he attributes a divine prerogative to the mind; at another, to the firmament; at another, to the stars and celestial constellations.
Nor is his disciple Strato, who is called the naturalist, any more worthy to be regarded; for he thinks that the divine power is diffused through nature, which is the cause of birth, increase, and diminution, but that it has no sense nor form.
XIV.

Zeno (to come to your sect, Balbus) thinks the law of nature to be the divinity, and that it has the power to force us to what is right, and to restrain us from what is wrong.

How this law can be an animated being I cannot conceive; but that God is so we would certainly maintain.

The same person says, in another place, that the sky is God; but can we possibly conceive that God is a being insensible, deaf to our prayers, our wishes, and our vows, and wholly unconnected with us?
In other books he thinks there is a certain rational essence pervading all nature, indued with divine efficacy.