pronouncing it universal; and that to attract and be attracted
by every other body is an essential quality inherent in all bodies
whatsoever. Whereas it is evident the fixed stars have no such
tendency towards each other; and, so far is that gravitation from being
essential to bodies that in some instances a quite contrary principle
seems to show itself; as in the perpendicular growth of plants, and the
elasticity of the air. There is nothing necessary or essential in the
case, but it depends entirely on the will of the Governing Spirit, who
causes certain bodies to cleave together or tend towards each other
according to various laws, whilst He keeps others at a fixed distance;
and to some He gives a quite contrary tendency to fly asunder just as He
sees convenient.

107. After what has been premised, I think we may lay down the following
conclusions. First, it is plain philosophers amuse themselves in vain,
when they inquire for any natural efficient cause, distinct from a mind
or spirit. Secondly, considering the whole creation is the workmanship of
a wise and good Agent, it should seem to become philosophers to employ
their thoughts (contrary to what some hold) about the final causes of
things; and I confess I see no reason why pointing out the various ends
to which natural things are adapted, and for which they were originally
with unspeakable wisdom contrived, should not be thought one good way of
accounting for them, and altogether worthy a philosopher. Thirdly, from
what has been premised no reason can be drawn why the history of nature
should not still be studied, and observations and experiments made,
which, that they are of use to mankind, and enable us to draw any general
conclusions, is not the result of any immutable habitudes or relations
between things themselves, but only of God's goodness and kindness to men
in the administration of the world. See sect. 30 and 31 Fourthly, by a
diligent observation of the phenomena within our view, we may discover