All Creatures (as I have said) have an Innate Notion of GOD; and as they have a Notion of God, so they have a Notion to worship GOD: but, by reason Nature is composed of Parts; so is the Infinite Worship to God: and, as several Parts are dividing and uniting after several kinds, sorts, manners and ways; so is their Worship to GOD: but, the several manners and ways of Worship, make not the Worship to GOD less: for certainly, all Creatures Worship and Adore GOD; as we may perceive by the Holy Scripture, where it says, Let the Heavens, Earth, and all that therein is, praise God. But 'tis probable, that some of the Parts being Creatures of Nature, may have a fuller Notion of GOD than others; which may cause some Creatures to be more Pious and Devout, than others: but, the Irregularity of Nature, is the cause of Sin.
[CHAP. VI. Whether GOD's Decrees are limited.]
In my opinion, though God is Inalterable, yet no ways bounded or limited: for, though GOD's Decrees are fixt, yet, they are not bound: but, as GOD hath an Infinite Knowledg, He hath also an Infinite Fore-knowledg; and so, fore-knows Nature's Actions, and what He will please to decree Nature to do: so that, GOD knows what Nature can act, and what she will act; as also, what He will decree: and this is the cause, that some of the Creature's or Parts of Nature, especially Man, do believe Predestination. But surely, GOD hath an Omnipotent Divine Power, which is no ways limited: for GOD, being above the nature of Nature, cannot have the Actions of Nature, because GOD cannot make Himself no GOD; neither can He make Himself more than what he is, He being the All-powerful, Omnipotent, Infinite, and Everlasting Being.
[CHAP. VII. Of GOD's Decrees concerning the particular Parts of Nature.]
Though Nature's Parts have Free-will, of Self-motion; yet, they have not Free-will to oppose GOD's Decrees: for, if some Parts cannot oppose other Parts, being over-power'd, it is probable, that the Parts of Nature cannot oppose the All-powerful Decrees of GOD. But, if it please the All-powerful GOD to permit the Parts of Nature to act as they please, according to their own natural Will; and, upon condition, if they act so, they shall have such Rewards as Nature may be capable to receive; or such Punishments as Nature is capable of; then the Omnipotent GOD doth not predestinate those Rewards, or Punishments, any otherwise than the Parts of Nature do cause by their own Actions. Thus all Corporeal Actions, belong to Corporeal Parts; but, the Rewards and Punishments, to GOD alone: but, what those Punishments and Blessings are, no particular Creature is capable to know: for, though a particular Creature knows there is a GOD; yet, not what GOD is: so, although particular Creatures know there are Rewards and Punishments; yet, not what those Rewards and Punishments are. But mistake me not; for I mean the general Rewards and Punishments to all Creatures: but 'tis probable, that GOD might decree Nature, and her Parts, to make other sorts of Worlds, besides this World; of which Worlds, this may be as ignorant, as a particular Human Creature is of GOD. And therefore, it is not probable (since we cannot possibly know all the Parts of Nature, of which we are parts) that we should know the Decrees of GOD, or the manners and ways of Worship, amongst all kinds and sorts of Creatures.
[CHAP. VIII. Of the Ten Commandments.]
In my opinion, the Notions Man hath of GOD's Commands concerning their Behaviour and Actions to Himself, and their Fellow-Creatures, is the very same that Moses writ, and presented to all those of whom he was Head and Governour. But, mistake me not, I mean only the Ten Commandments; which Commandments are a sufficient Rule for all Human Creatures: and certainly, GOD had decreed, that Moses should be a wise Man, and should publish these wise Commands. But, the Interpretation of the Law must be such, as not to make it no such Law: but, by reason Nature is as much Irregular, as Regular, Human Notions are also Irregular, as much as Regular; which causes great variety of Religions: and their Actions being also Irregular, is the cause that the practise of Human Creatures is Irregular; and that occasions Irregular Devotions, and is the cause of SIN.