Your _Author_ in his arguments against _Motion_, being a _Principle of Nature_,[1] endeavours to prove, that Beauty, Colour, Symmetry, and the like, in Plants, as well as in other Creatures, are no result from the meer motion of the matter; and forming this objection, _It may be said_, says he, _That the regular motion of the matter made the first plant of every kind; but we demand, What regulated the motion of it, so as to guide it, to form it self into such a state?_ I answer, The Wisdom of Nature or infinite Matter did order its own actions so, as to form those her Parts into such an exact and beautiful figure, as such a Tree, or such a Flower, or such a Fruit, and the like; and some of her Parts are pleased and delighted with other parts, but some of her parts are afraid or have an aversion to other parts; and hence is like and dislike, or sympathy and antipathy, hate and love, according as nature, which is infinite self-moving matter, pleases to move; for though Natural Wisdom is dividable into parts, yet these parts are united in one infinite Body, and make but one Being in it self, like as the several parts of a man make up but one perfect man; for though a man may be wise in several causes or actions, yet it is but one wisdom; and though a Judg may shew Justice in several causes, yet it is but one Justice; for Wisdom and Justice, though they be practised in several causes, yet it is but one Wisdom, and one Justice; and so, all the parts of a mans body, although they move differently, yet are they but one man's bodily actions; Just as a man, if he carve or cut out by art several statues, or draw several Pictures, those statues or pictures are but that one man's work. The like may be said of Natures Motions and Figures; all which are but one self-active or self-moving Material Nature. But Wise Nature's Ground or Fundamental actions are very Regular, as you may observe in the several and distinct kinds, sorts and particulars of her Creatures, and in their distinct Proprieties, Qualities, and Faculties, belonging not onely to each kind and sort, but to each particular Creature; and since man is not able to know perfectly all those proprieties which belong to animals, much less will he be able to know and judg of those that are in Vegetables, Minerals and Elements; and yet these Creatures, for any thing Man knows, may be as knowing, understanding, and wise as he; and each as knowing of its kind or sort, as man is of his; But the mixture of ignorance and knowledg in all Creatures proceeds from thence, that they are but Parts; and there is no better proof, that the mind of man is dividable, then that it is not perfectly knowing; nor no better proof that it is composeable, then that it knows so much: but all minds are not alike, but some are more composed then others, which is the cause, some know more then others; for if the mind in all men were alike, all men would have the same Imaginations, Fancies, Conceptions, Memories,