1others may not, at leaſt, taken collectively: now thoſe are pe
riſhable, but theſe perpetual. The Earth therefore ſince it
is reckoned amongſt thoſe things that are permanent, as hath
been ſaid already, hath its parts, not diſſipable, nor ab invicem,
ſeparable from its Centre (whereby its true and proper place is
aſſigned it) and from its whole, taken collectively: becauſe ac
cording to its whole it is always preſerved, compact, united, and
cohærent in it ſelf, nor can its parts be ſeperated from the Cen
tre, or from one another, unleſs it may ſo fall out per accidens,
and violently in ſome of its parts; which afterwards, the obſtacle
being removed, return to their Natural Station ſpontaneouſly,
and without any impulſe. In this Senſe therefore the Earth is
ſaid to be Immoveable, and Immutable: yea even the Sea, Aire,
Heaven, and any other thing (although otherwiſe moveable) ſo
long as its parts are not diſſipable and ſeperable, may be ſaid to
be Immoveable, at leaſt taken collectively. This Principle
or Maxim differeth from the precedent only in that this referrs
to the parts in order to Place, and this, in order to the Whole.
riſhable, but theſe perpetual. The Earth therefore ſince it
is reckoned amongſt thoſe things that are permanent, as hath
been ſaid already, hath its parts, not diſſipable, nor ab invicem,
ſeparable from its Centre (whereby its true and proper place is
aſſigned it) and from its whole, taken collectively: becauſe ac
cording to its whole it is always preſerved, compact, united, and
cohærent in it ſelf, nor can its parts be ſeperated from the Cen
tre, or from one another, unleſs it may ſo fall out per accidens,
and violently in ſome of its parts; which afterwards, the obſtacle
being removed, return to their Natural Station ſpontaneouſly,
and without any impulſe. In this Senſe therefore the Earth is
ſaid to be Immoveable, and Immutable: yea even the Sea, Aire,
Heaven, and any other thing (although otherwiſe moveable) ſo
long as its parts are not diſſipable and ſeperable, may be ſaid to
be Immoveable, at leaſt taken collectively. This Principle
or Maxim differeth from the precedent only in that this referrs
to the parts in order to Place, and this, in order to the Whole.
From this Speculation another Secret is diſcovered. For hence
it is manifeſt wherein the proper and genuine formality of the
Gravity aad Levity of Bodyes conſiſteth; a point which is not ſo
clearly held forth, nor ſo undeniably explained by the Peripate
tick Phyloſophy. Gravity therefore is nothing elſe according to
the Principles of this new Opinion, than a certain power and ap
petite of the Parts to rejoyn with their Whole, and there to reſt
as in their proper place. Which Faculty or Diſpoſition is by
Divine Providence beſtowed not only on the Earth, and Ter
rene Bodies, but, as is believed, on Cœleſtial Bodies alſo, name
ly the Sun, Moon, and Starrs; all whoſe parts are by this Impul
ſion connected, and conſerved together, cleaving cloſely to each
other, and on all ſides preſſing towards their Centre, until they
come to reſt there. From which Concourſe and Compreſſion a
Sphærical and Orbicular Figure of the Cæleſtial Orbes is produ
ced, wherein by this occult Quality naturally incident to
each of them they of themſelves ſubſiſt, and are alwayes preſer
ved. But Levity is the Extruſion and Excluſion of a more te
nuoſe and thin Body from the Commerce of one more Solid and
denſe, that is Heterogeneal to it, by vertue of Heat. Where
upon, as the Motion of Grave Bodies is Compreſſive, ſo the Mo
tion of Light Bodies is Extenſive: For its the propperty of Heat
to dilate and rarify thoſe things to which it doth apply, conjoine
and communicate it ſelf. And for this reaſon we find Levity
and Gravity not only in reſpect of this our Tereſtrial Globe, and
the Bodies adjacent to it, but alſo in reſpect of thoſe Bodies
which are ſaid to be in the Heavens, in which thoſe parts which
it is manifeſt wherein the proper and genuine formality of the
Gravity aad Levity of Bodyes conſiſteth; a point which is not ſo
clearly held forth, nor ſo undeniably explained by the Peripate
tick Phyloſophy. Gravity therefore is nothing elſe according to
the Principles of this new Opinion, than a certain power and ap
petite of the Parts to rejoyn with their Whole, and there to reſt
as in their proper place. Which Faculty or Diſpoſition is by
Divine Providence beſtowed not only on the Earth, and Ter
rene Bodies, but, as is believed, on Cœleſtial Bodies alſo, name
ly the Sun, Moon, and Starrs; all whoſe parts are by this Impul
ſion connected, and conſerved together, cleaving cloſely to each
other, and on all ſides preſſing towards their Centre, until they
come to reſt there. From which Concourſe and Compreſſion a
Sphærical and Orbicular Figure of the Cæleſtial Orbes is produ
ced, wherein by this occult Quality naturally incident to
each of them they of themſelves ſubſiſt, and are alwayes preſer
ved. But Levity is the Extruſion and Excluſion of a more te
nuoſe and thin Body from the Commerce of one more Solid and
denſe, that is Heterogeneal to it, by vertue of Heat. Where
upon, as the Motion of Grave Bodies is Compreſſive, ſo the Mo
tion of Light Bodies is Extenſive: For its the propperty of Heat
to dilate and rarify thoſe things to which it doth apply, conjoine
and communicate it ſelf. And for this reaſon we find Levity
and Gravity not only in reſpect of this our Tereſtrial Globe, and
the Bodies adjacent to it, but alſo in reſpect of thoſe Bodies
which are ſaid to be in the Heavens, in which thoſe parts which