till philoſophy is quite cleared and diſencumbred of all cauſes.
Some there are who ſay that gravity is præternatural, and call it a perpetual miracle. Therefore they would have it rejected, becauſe præternatural cauſes have no place in phyſics. It is hardly worth while to ſpend time in anſwering this ridiculous objection which overturns all philoſophy. For either they will deny gravity to be in bodies; which cannot be ſaid; or elſe, they will therefore call it præternatural becauſe it is not produced by the other affections of bodies, and therefore not by mechanical cauſes. But certainly there are primary affections of bodies; and theſe, becauſe they are primary, have no dependence on the others. Let them conſider whether all theſe are not in like manner præternatural, and in like manner to be rejected; and then what kind of philoſophy we are like to have.
Some there are who diſlike this celeſtial phyſics becauſe it contradicts the opinions of Des Cartes, and ſeems hardly to be reconciled with them. Let theſe enjoy their own opinion; but let them act fairly; and not deny the ſame liberty to us which they demand for themſelves. Since the Newtonian Philoſophy appears true to us, let us have the liberty to embrace and retain it, and to follow cauſes proved by phænomena, rather than cauſes only imagined, and not yet proved. The buſineſs of true philoſophy is to derive the natures of things from cauſes truly exiſtent; and to enquire after thoſe laws on which the Great Creator actually choſe to found this moſt beautiful Frame of the World; not thoſe by which he might have done the ſame, had he ſo pleaſed.
It is reaſonable enough to ſuppoſe that from ſeveral
