_MADAM,_
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,
Remembrances, Passions, Affections, Understanding, and so forth: The
same may be said of their bodies; for if all mens sensitive parts
were as one, and not dividable and composeable, all their Faculties,
Proprieties, Constitutions, Complexions, Appetites, would be the same
in every man without any difference; but humane sense and reason doth
well perceive, that neither the mind, life nor body are as one piece,
without division and composition. Concerning the divine Soul, I do not
treat of it; onely this I may say, That all are not devout alike, nor
those which are, are not at all times alike devout. But to conclude:
some of our modern Philosophers think they do God good service, when
they endeavour to prove Nature, as Gods good Servant, to be stupid,
ignorant, foolish and mad, or any thing rather then wise, and yet they
believe themselves wise, as if they were no part of Nature; but I
cannot imagine any reason why they should rail on her, except Nature
had not given them as great a share or portion, as she hath given to
others; for children in this case do often rail at their Parents, for
leaving their Brothers and Sisters more then themselves. However,
Nature can do more then any of her Creatures: and if Man can Paint,
Imbroider, Carve, Ingrave curiously; why may not Nature have more
Ingenuity, Wit and Wisdom then any of her particular Creatures? The
same may be said of her Government. And so leaving Wise Nature, I rest,
Madam,
_Your faithful Friend_
_and Servant._
[1] _Append. to the Antid. c._ 11.