 They are even obliged to acknowledge, that the most abstruse and remote objects are those, which are best explained by philosophy. Light is in reality anatomized: The true system of the heavenly bodies is discovered and ascertained. But the nourishment of bodies by food is still an inexplicable mystery: The cohesion of the parts of matter is still incomprehensible…In reality, would not a man be ridiculous, who pretended to reject Newton’s explication of the wonderful phenomenon of the rainbow, because that explication gives a minute anatomy of the rays of light; a subject, forsooth, too refined for human comprehension? And what would you say to one, who having nothing particular to object to the arguments of Copernicus and Galileo for the motion of the earth, should withhold his assent, on that general principle, That these subjects were too magnificent and remote to be explained by the narrow and fallacious reason of mankind?… In vain would the sceptic make a distinction between science and common life, or between one science and another. The arguments, employed in all, if just, are of a similar nature, and contain the same force and evidence. Or if there be any difference among them, the advantage lies entirely on the side of theology and natural religion. Many principles of mechanics are founded on very abstruse reasoning; yet no man, who has any pretensions to science, even no speculative sceptic, pretends to entertain the least doubt with regard to them. The Copernican system contains the most surprising paradox, and the most contrary to our natural conceptions, to appearances, and to our very senses: yet even monks and inquisitors are now constrained to withdraw their opposition to it. (Dialogues Part I)