The human understanding, when any preposition has been once laid down... forces everything else to add fresh support and confirmation; and although more cogent and abundant instances may exist to the contrary, yet it either does not observe them or it despises them, or it gets rid of and rejects them by some distinction, with violent and injurious prejudice, rather than sacrifice the authority of its first conclusions.
Nay, number itself in armies importeth not much, where the people is of weak courage; for, as Virgil saith, It never troubles the wolf how many the sheep be.
That conceit, elegantly expressed by the Emperor Charles V., in his instructions to the King, his son, "that fortune hath somewhat the nature of a woman, that if she be too much wooed she is the farther off.
Above all, believe it, the sweetest canticle is Nunc dimittis, when a man hath obtained worthy ends and expectations. Death hath this also, that it openeth the gate to good fame, and extinguisheth envy.
To conclude, therefore, let no man upon a weak conceit of sobriety or an ill-applied moderation think or maintain that a man can search too far, or be too well studied in the book of God's word, or the book of God's works, divinity or philosophy; but rather let men endeavor an endless progress or proficience in both; only let men beware that they apply both to charity, and not to swelling; to use, and not to ostentation; and again, that they do not unwisely mingle or confound these learnings together.
Again men have been kept back as by a kind of enchantment from progress in science by reverence for antiquity, by the authority of men counted great in philosophy, and then by general consent.
Since my logic aims to teach and instruct the understanding, not that it may with the slender tendrils of the mind snatch at and lay hold of abstract notions (as the common logic does), but that it may in very truth dissect nature, and discover the virtues and actions of bodies, with their laws as determined in matter; so that this science flows not merely from the nature of the mind, but also from the nature of things.
The first question concerning the Celestial Bodies is whether there be a system, that is whether the world or universe compose together one globe, with a center, or whether the particular globes of earth and stars be scattered dispersedly, each on its own roots, without any system or common center.