I Would willingly begin with the common , and Dunstable rode of Epistles , Gentle Readers , but finding you much otherwise , I will fall to our discourse in hand . First 't is but your envious Supposition that this Lady must have converst with many Scholers of all kindes in learning , when 't is well known the contrary , that she never convert with any profest Shooler in learning , for to learn , neither did she need it , since she had the conversation of her Honorable , and most learned Brother from her cradle ; and since she was married , with my worthy and learned Brother ; and for my self I have lived in the great world a great while , and have thought of what has been brought to me by the senses , more then was put into me by learned discourse ; for I do not love to be led by the nose , by Authority and old Authours , ipse dixit will not serve my turn , were Aristotle made a more Philosophical Bible then he is , and all scholers to have a lively faith in him , doth not move me to be of their Philosophical churche at all . And I assure you her conversation with her Brother , and Brother-in-law , were enough without a miracle or an impossibility to get the language of the arts , and learned professions , which are their terms , without taking any degrees in Schooles . It is not so difficult a thing though they make mountains of mole-hills , & say they , thatthis Lady useth many termes of the Schooles ; but truly she did never Impe her high-flying Phancies , with any old broken Fethers out of any university ; and if you read well , which is to understand , and look on her Poems , you will 〈◊〉 they are all new born Phansies , never toucht of heretofore . But for the rarity of the terms , or nests of Divines , Philosophers , Physicians , Geometricians , Astrono mers , and the rest of the Gown-Tribe , as one tearms them , how is it possible she should know them ; And first for Divinity , when she speaks of Predestination , Free-will , 〈◊〉 , and consubstantiation ; truly these termes are not so hard to be got by heart as to be understood , since I beleeve it puzzels the learned to make sense of them . But I beseech you give this Lady so much capacity , as to get them by heart , since every Tub-preacher discourses of them , and every sanctified wife gossips them in wafers , and hipocris at every Christening . Next are the termes of the Philosophers , Certainly 't is no Conjuration to conceive Atomes , invisible , and indivisible bodies , elements , earth , air , water and fire , whereof your elementary fire under the moon is much doubted of , and then you have but three elements . Motion is a difficult thing indeed , to understand the varietes of it , but certainly not of a body moved , that 's no such transcendent thing . Dilation a spreading , Contraction a gathering together Rarificationthinning , and Condensation thickning ; I confesse in the Latine it seems very learned , but in the English very vulgar , there-fore I beseech you give this Lady leave to have the wit , and the judgement to understand these Great no mysteries . And put the case now that this Lady should name materia prima , - and understand the English of it to be first matter , and ask her friend again what they mean by it , and he tells her they say they mean matter without form , and she should answer , there is no matter without some form , so materia prima are two Latine words that mean nothing . An incorporeal substance is too learned to be understood , so that is waved . Now for the termes of Physicians , when she speaks of Choler , Phlegme , Melancholy and Blood , and of Ventricles in the heart and brain , of veines , arteries and nerves , and discourses of fevers , apoplexies , convulsions , Dropsies , and divers other diseases with their particular causes , symptoms and cures ; how should this Lady understand these terms say some ? truly a good Farmers wife in the country , by seeing one of her sheep opened , may well understand the tearms of most of these , and a Constables wife of a hundred in Essex that useth Physick and Surgery may well talk of the diseases , without any great learned mystery , they are so plain and so common , as none needsto construe Greek in Hippocrates or Galen for them . But would you know how we know the great Mystery of these Physical terms , I am almost ashamed to tell you ; not that we have been ever sickly , but by Melancholy often supposed our selves to have such diseases as we had not , and learned Physitians were too wise to put us out of that humour , and so these tearms cost us much more then they are Worth , and I hope there is no body so malicious , as to envie our bargain , neither truly do I repent my bargain , since Physitians are the most rational men I have converst with all , and my worthy and very good friends , and truly this Lady never converst with any Physitian of any disease , but what she thought she had her self , neither hath she converst with many of that profession . Now for the great learning of knowing the terms of Geometricians , when this Lady touches upon Triangles , Squares , Circles , Diameters , Circumferences , Centers , lines straight and crooked &c. I will not dissect these great mysteries , because they are so very common , as the meanest understands all these termes , even to Joyners and Carpenters , therefore surely this Lady is capable of them .

Then of Astronomers , say they , when she speak's of the Horizon , Meridian , Equator , Zodiack , Eclyptick , Tropicks , Poles of the world &c. When these termes are understood thats their meaning , they are no such subtilties , since every boy may be taught them , with an apple for the Globe , and the parings for the sphears , it is so ridiculous then to think that this Lady cannot understand these tearms , as it is rather to be laught at , then to trouble ones self to answer . And that invincible Problem , the quadrature of the circle , as they call it , which makes me doubt that they think themselves wiser , for naming the quadrature , then squaring the circle , who lives that hath not heard of it , and who lives that can do it , and who is dead that hath done it , and put the case it were done , what then ? why then 't is squared , and that 's all , and that all is nothing , much ado about nothing . But we will leave these impertinent , malicious , and most false exceptions to the Lady , and her Books , and will now begin with her book of Poems , examining first her Philosophy there . That s an old opinion of Atomes , say some , witnesse Democrates and many others ; T is very true they have talkt of atomes , but did they ever dispose of them as they are there , or tell you what several sorts there are of them , and what figure they bear , and being joyned , what forms they produce of all kindes , in all things , if you have read any such things before , i 'le be bold to burn the Book . Why then all these are new opinions , and grounded upon Reason , I say some , but they are Paradoxes , what then ? I hope a Paradox may be as true as an old opinion , and an old opinion as false as a Paradox , for neither the one nor the other makes a truth , either the new or the old , for what is most reason & reasonable ; for in natural Philosophy , one opinion may be as true as another , since no body knows the first cause in nature of any thing . Then this Ladies Philosophy is excellent , and will be thought so hereafter , and the truth is that it was wholy , and onely wrought out of her own brain , as there are many witnesses , by the several sheets that she sent daily to be writ fair for the presse . As for her Poems , where are the exceptions to these ? marry they misse sometimes in the numbers and in the rimes . It is well known by the copies , that those faults lie most upon the Corrector , and the Printer ; but put the case there might be some slips in that kinde , is all the book damned for it , no mercy Gentlemen ? when for the numbers , every Schoole-boy can make them on his fingers , and for Rimes Fenner would have put down Ben. Johnson , and yet neither the boy or Fenner so good Poets . No , it is neither of those either makes , or condemns a Poet , it is new born and creating Phansies that Glorifies a Poet , and in her Book of Poems , I am sure there is excellent , and new Phancies , as have not been writ by any , and that it was onely writ by her is the greatest truth in the world . Now for her Book called the Worlds Olio , say some , how is it possible that she showld have such experience , to write of such things so ; I answer , that I living long in the great world , and having the various fortunes of what they call good and bad , 〈◊〉 the reading of men might bring me to as much experience as the reading of Books , and this I have now and then discourst unto this Lady , who hath wisely and elegantly drest it in her own way , and sumptuously cloathed it , at the charge of her own Phancies and expressions ; I say some of them she hath heard from me , but not the fortieth part of her book , all the rest are absolutely her own in all kindes , this is an ingenious truth , therefore beleeve it . As for the Book of her Philosophical opinions , there is not any one thing in the whole Book , that is not absolutely spun out by her own studious phancy , and if you will lay by a little passion against writers , you will like it , and the best , of any thing she has writ , therefore read it once or twice , not with malice to finde a little fault , but with judgement to like what is good . Truly I cannot beleeve so unworthily of any Scholer , honouring them so much as we both do , that they should envie this Lady , or should have so much malice or emulation , to cast such false aspersions on her , that she did not write those Books that go forth in her name , they will hardly finde out who else writ them , and I protest none ever writ them but her self ; You should rather incourage her , then by false suppositions to let her see the world is so ill natured , as to beleeve falshoods before truths . But here 's the crime , a Lady writes them , and to intrench so much upon the male prerogative , is not to be forgiven ; but I know Gown-men will be more civil to her , because she is of the Gown too , and therefore I am confident you will defend her and truth , and thus be undeceived . I had not troubled you with this , but that a learned Doctor , our very noble friend , writ is word of the infidelity of some people in this kinde ; whatsoever I have write is absolutly truth , which I here as a man of Honour set my hand to .

IN my Book called the Worlds Olio , there are such grosse mistakes in misplacing of Chapters , and so many literall faults , as my book is much disadvantaged thereby .

As for Chapters , there are many misplaced , for some Chapters that belong to that part of diseases , are misplaced among those of natural Philosophy , as one that belongs to sleep , and three Chapters that are of the temper of Aire ; likewise another Chapter of the strength of the soul and body is placed between the first and last part of the Common-Wealth , which nothing belongs to it : for though there is a soul and body belonging to every Common-Wealth , yet not such a soul and body as I have discourst of there .

For the soul of a Common-Wealth is Actuall Justice , and industry .

The soul of a man is Contemplation , Reason , and imagination .

And the body of a Common-Wealth , is the Citizens therein , and Magistrates thereof .

And the body of a man is the senses therein , and the members thereof .

Likewise the strength of a Common-Wealth is the Laws .

And the strength of a mans body is the nerves .

Likewise a short copie of verses which is at the latter end of the book , is what I intended for this book , as being my beloved of all my works , prefering it as my master-piece , although I do beleeve it will not please my Readers , because as I have said in some of my Epistles , few take delight in the study of Natural Philosophy , yet those that delight not , or slight the study , or dispraise the work , make it not the lesse rational , for reason will be reason in the despite of the most malicious detractors or sophsterian censurers , but for the faults and mistakes in my other works , and perchance the like mischance may come to these , and although I know a passion cannot recal an injury past : yet I cannnot but grieve at the misfortune , as for a friend that should be hurt or lamed by some unhappy accident , but if there be any other faults of indiscretions in it , I the Author am to be pardoned by reason somwhat of it was writ in the dawning of my knowledge , and experience , and not having a clear light I might chance to stamble in dark ignorance on molehills of errors ; not that I accuse my book of faults ; but arm my self with truth against crabbed censurers . Likewise I do not lay all the faults in my book to the Printers or Correctors charge , for that would be so great an injustce , as I could never forgive my self for the crime , for the Chapters that are misplaced are through my fault , by reason I sent some part of it after the book was in the presse , and it seems that the Printer or corrector not understanding where to place them , put them in a wrong place .

But the literate faults I lay to their charge , whereof I cannot choose but complain , for in some places it is so falsly printed , as one word alters the sense of many lines ; whereby my book is much prejudiced , and not onely by putting in false words , as a costements , for accoutraments , ungrateful for ungraceful , muster for mufler , and the like ; but the significancy of words , to expresse a singular for a plural ; yet I must confesse that this book is much truer Printed then my book of Poems , for where this book hath one fault , that hath ten ; for which I can forgive the Printer , and Corrector ten times easier then I did for the other , but setting aside the faults of my book , and complaining thereof , I must take the liberty in my own behalf to complain of this ill natured , and unbeleeving age , in not allowing me to be the right Authour thereof ; and though it were an endlesse work to answer every idle and impertinent question , or malicious objection ; for I am assured that rational , wise , learned , and just persons will never make a doubt , knowing that nature hath power to temper a brain as she pleaseth both to receive , retain , discuss , and create , yet for truths sake I am willing to satisfie my worthy readers ( if I can ) although I had thought I had answerd it in my former writings .

But to answer those objections that are made against me , as first , how should I come by so much experience , as I have expressed in my several books to have ? I answer , I have had by relation , the long and much experience of my Lord , who hath lived to see and be in many changes of fortunes , and to converse with many men of sundry nations , ages , qualities , tempers , capacities , abilities , wits , humors , fashions and customes .

And as many others , especially wives go from church to church , from ball to ball , from collation to collation , gossiping from house to house , so when my Lord admits me to his company , I listen with attention to his edifying discourse , and I govern my self by his Doctrine ; I dance a measure with the muses , feast with the Sciences , or sit and discourse with the arts .

The second is , that since I am no Scholer , I cannot know the names and terms of art , and the divers and several opinions of several Authors , I answer , that I must have been a natural fool if I had not known and learnt them , for they are customarily taught all children from their nurses brest being ordinarily discoursed of in every family that is of quality , and the family from whence I sprung are neither natural idiots , nor ignorant fools , but the contrary , for they were rational , learned , understanding and wittie .

And when I said I never converst an hour with professed Philosophers , for indeed in this age , I have not heard of many which do professe it , or an intimate acquaintance or familiar conversation with profest scholers , nor so much discourse as to learn from them , for three or four visits do not make an intimacy , nor familiarity , nor can much be learnd therefrom , for visiting and entertaining discourse , for the most part are either cautionary , frivolous , vain , idle , or at least but common and ordinary matter , and most commonly all visiting discourses , are after one and the same manner , although the company be several ; but I did not think my readers would have been so rigid as to think I excluded my husband , brothers , and the rest of my family , neither are they profest Philosophers nor Scholers , although they are learned therein , or to beleeve I was so ridiculously foolish , or so foolishly vain , or so basely false as that I strive to make the world to beleeve , I had all my experience and knowledge before I was born , and that my native Language came by instinct , and that I was never taught my A , B , C ; or the marks and names of several things ; but I hope my book hath more spiteful enemies then faults ; for I have said in an Epistle before the second part of my Olio , that if I had never seen nor heard so much as I have done , should never have been able to have writ a book .

Thirdly , that I had taken feathers out of the Universities to enlarge the wings , of my fancy ; I answer , no more then David took the wooll from his sheeps backs to cloath his Poetical Phancies of devotion , or as I may say his devout Poetry which is drest with simulising .

But it hath been known in several ages , that even poor Peasents that hear nothing but the blating of sheep : the lowing of herds , the crowing of cocks , and the like , and their ordinary discourses of nothing but of their market , or the like , have been high flying Poets , politick states men , wise Governours , prudent Souldiers , subtle Philosophers , excellent Physitians , and what not , even to be eloquent Orators , and Divine preachers , as the holy writ will make manifest to us , and I beleeve many more are mentioned in other Histories of lesse authority ; thus we may observe that nature is Prevalent in all qualities and conditions ; And since nature is so generous to distribute to those that fortune hath cast out , and education hath neglected , why should my readers mistrust nature should be sparing to me , who have been honourably born , carefully bred , and nobly married to a wise man , from whom , as I have said in some of my Epistles , in my book called the Worlds Olio , and do here say again , and again , if it will satisfie the Readers that I am my Lords Scholer , and as I have learnt , so I do daily learn knowledge and understanding , wit , and the purity of my language ; and let me intre at my Readers to be so just to me , as not to condemn me for an ideot by their objections and doubts , as not beleeving I am capable of learning , but let me tell my Readers that what I have learned since I was married , it is from my Lord , and what I had learned before it was from wy own familie , as from my own brothers , for my father died when I was young , and not from strangers ; for though I have seen much company , yet I have converst with few , and I take conversation to be in talking , which I have not practised very much , unlesse it be to particular friends , for naturally I am so wedded to contemplations , that many times when I have been in company , I had not known one word they have said , by reason my busie thoughts have stopped the sense of my hearing ; and though I prefer the delight of contemplation , before the pleasure of the senses , yet when the neerest and dearest of my friends speak , as my husband , brothers , sisters , or their children , my affection is such that I give such an atention to them , as if I had no other thoughts but of what they say , or any other sense but hearing ; but as I have said of the names and tearms of art , and the several opinions of the Antients , and the distinguishment of the sciences , and the like , I learned them from my neerest and dearest friends as from my own brothers , my Lords brother , and my Lord ( but having the words and termes of art makes me not a Philosopher ) nor a Poet ; and if every one in justice ought to have a due , then nature must have a share , and truly I will never be so ingrateful as not to acknowledge her favours , or to belie her in saying she hath not been bountiful to me , for she hath given me such materials , as I hope to build me a monumental fame therewith ; but to satisfie my Readers , I will tell them as well as I can how I came to know , and understand passages , all though I never practised , or were a spectator therein , or thereof ; as put the case my husband , or brothers should tell me of an Army of horse and foot , and that two Armies encountred , and fought a battle , and expresse the forms and figures , rancks and fiels , the flanck , the wings the vans , the rears , and the like , by which relation to my conceit I see it in my brain as perfectly , as if the battle was pitcht , and fought there , and my fancy will build discourse therefrom . Likewise if they should tell me all the parts of an Animal body , and how they are formed and composed , I conceive it as perfectly to my understanding as if I had seen it dissected although I never did and therefore may be deceived in my understanding , for truly I have gathered more by piece-meals , then from a full relation , or a methodical education for knowledge ; but my fancy will build thereupon , and make discourse therefrom , and so of every thing they discourse of , ( I say they ) that is my husband and brothers ; For the singularity of my affections are such , that though I have an ill memory , and could not if it were for my life relate word for word of any discourse , if it be any thing long that I shall hear from strangers , for I am the worst repeater of a story from strangers , or out of a book in the World , when from my neer friends ( especially my Lord ) whose discourses are lively discriptions , I cannot forget any thing they say , such deep impressions their words print in my brain , when I cannot remember one discourse perfectly from others , were they holy sermons to save my soul. but as I have said from a bare relation , I can conceive to my thinking every particular part , and passage , as if I were a witnesse thereof , or an actor therein ; but many things , although I should never have heard of any such thing , yet my natural reason will guide and discover to me , the right and the truth .

For put the case I see a watch , or any other invention , and none should tell me how it was made , yet my natural reason would conceive how it was made , so in natural things my natural reason will conceive them without being any wayes instructed ; and so working a brain I have that many times on small objects or subjects will raise up many several phancies , and opinions therein , from which my discourse betwixt reason and those opinions will be produced ; but the truth is , I have more materials to build with , then ground to build on , wherby they become uselesse , but I beleeve time will moulder them to dust , or accidents , as sicknesse may destroy them , as dropsies may drown them , fevers may burn them , consumptions may waste them , or griefs may wither them , or other imployments like usurpers may throw it out of my head , but as yet my head is fully populated with divers opinions , and so many phancies are therein , as sometimes they lie like a swarm of bees in a round heap , and sometimes they flie abroad to gather honey from the sweet flowry rhetorick of my Lords discourse , and wax from his wise judgement which they work into a comb making chapters therein . But those that make these and the like idle objections against me either have not read all my Epistles , and the rest of my books or understands them not , but that is not my fault , but their unjust natures , to censure and condemn before they examine or understand ; Nay they do in somethings faulsely , ac cuse , and maliciously break out of some of my Epistles some parts to throw against me , which is most base and cruel to dismember my book tormenting it with spiteful objections , misforming the truth with falshood : but those that have noble and generous souls will beleeve me , and those that have base and mechannick souls , I care not what they say , and truly I would not have troubled my self in striving to satisfie this present age which is very censorious ; but fear the future age wherein I hope to live , may be deceived , and I by false constructions wronged ; for I have observed that the ignorant , and malicious , do strive to disturb , and obstruct all probable opinions , wittie ingenuities , honest industry , vertuous indeavours , harmlesse phancies , innocent pleasures , and honourable fames although they become infamous thereby .

Readers I had forgotten to mention the objection , that there is no distinction between a scholer , and a Philosopher , if they mean as being vulgarly called both scholers

I answer a scholer is to be learnd in other mens opinions , inventions and actions , and a philosopher is to teach other men his opinions of nature , and to demostrate the works of nature , so that a scholer is to learn a Philosopher to teach , and if they say there is no distinction between a profest scholer , and a profest philosopher , I am not of their opinion ; for a profest scholer in theologie , is not a profest Philosopher ; for Divines leave nature on the left hand , and walk on the right to things supernatural and if they mean profest scholers , as being bred at universities ( I answer ) that I take not all those that are bred at an Vniversity , and those that are learned to be profest scholers , or those that are great Philosophers to be profest , unlesse they make it their profession , as a profest Divine that hath taken Orders , or a profest Physitian that hath commenced Doctor , or profest Pleaders , or Lawyers that are made Barresters , or Philosophers , that teach Scholers ; but certainly there are many that are very learned that are not profest , as being of that profession by which they live .

Likewise an objection for my saying I have not read many Books ; but I answer , for not reading of many Authors , had I understood several Languages , as I do not , , I have not had so much time ; had I indeavoured to have been learned threin , for learning requires close studies , long time , and labour .

Besides , our sex takes so much delight in dressing and adorning themselves , as we for the most part make our gowns our books , our laces our lines , our imbroderies our letters , and our dressings are the time of our studie ; and instead of turning over solid leaves , we turn our hair into curles , and our sex is as ambitious to shew themselves to the eyes of the world , when finely drest , as Scholers do to expresse their learning to the ears of the world , when fully fraught with Authors .

But as I have said my head was so full of my own naturai phancies , as it had not roome for strangers to boord therein , and certainly natural reason is a better tutor then education ; for though education doth help natural reason to a more sudden maturity , yet natural reason was the first educator ; for natural reason did first compose Common-Wealths , invented arts , and sciences , and if natural reason have composed , invented and discoverd , I know no reason , but natural reason may finde out what natural reason hath composed , invented , and discovered , without the help of education ; but some may say that education is like mony n put to use , which begets increase ; I say it is true , but natural reason is the principal , which without increase could not be , but in truth natural reason , is both the principal and the increase , for natural reason produceth beneficial effects , and findes out the right and the truth , the wrong and the falshood of things , or causes ; but to conclude , what education hath not instructed me , natural Reason hath infor med me of many things .

I Here present the sum of my works , not that I think wise School-men , and industrious , laborious students should value my book for any worth , but to receive it without a scorn , for the good incouragement of our sex , lest in time we should grow irrational as idiots , by the 〈◊〉 of our spirits , through the carelesse neglects , and despisements of the masculine sex to the effeminate , thinking it impossible we should have either learning or understanding , wit or judgement , as if we had not rational souls as well as men , and we out of a custom of dejectednesse think so too , which makes us quit all all industry towards profitable knowledge being imployed onely in looe , and pettie imployments , which takes away not onely our abilities towards arts , but higher capacities in speculations , so as we are become like worms that onely live in the dull earth of ignorance , winding our selves sometimes out , by the help of some refreshing rain of good educations which seldom is given us ; for we are kept like birds in cages to hop up and down in our houses , not sufferd to fly abroad to see the several changes of fortune , and the various humors , ordained and created by nature ; thus wanting the experiences of nature , we must needs want the understanding and knowledge and so consequently prudence , a nd invention of men : thus by an opinion , which I hope is but an erronious one in men , we are shut out of all power , and Authority by reason we are never imployed either in civil nor marshall affaires , our counsels are despised , and laught at , the best of our actions are troden down with scorn , by the over-weaning conceit men have of themselves and through a dispisement of us .

But I considering with my self , that if a right judgement , and a true understanding , & a respectful civility live any where , it must be in learned Universities , where nature is best known , where truth is oftenest found , where civility is most practised , and if I finde not a resentment here , I am very confident I shall finde it no where , neither shall I think I deserve it , if you approve not of me , but if I desserve not Praise , I am sure to receive so much Courtship from this sage society , as to bury me in silence ; thus I may have a quiet grave , since not worthy a famous memory ; but to lie intombed under the dust of an University will be honour enough for me , and more then if I were worshipped by the vulgar as a Deity . Wherefore if your wisdoms cannot give me the Bayes , let your charity strow me with Cypres ; and who knows but after my honourable burial , I may have a glorious resurrection in following ages , since time brings strange and unusual things to passe , I mean unusual to men , though not in nature : and I hope this action of mine , is not unnatural , though unusual for a woman to present a Book to the University , nor impudence , for the action is honest , although it seem vain-glorious , but if it be , I am to be pardoned , since there is little difference between man and beast , but what ambition and glory makes .

SOme say that my Book of Philosophy , it seems as if I had converst with Des-Cartes or Master Hobbes , or both , or have frequented their studies , by reading their works , but I cannot say but I have seen them both , but upon my conscience I never spake to monsieur De Cartes in my lise , nor ever understood what he said , for he spake no English , and I understand no other language , and those times I saw him , which was twice at dinner with my Lord at Paris , he did appear to me a man of the fewest words I ever heard . And for Master Hobbes , it is true I have had the like good fortune to see him , and that very often with my Lord at dinner , for I conversing seldom with any strangers , had no other time to see those two famous Philosophers ; yet I never heard Master Hobbes to my best remembrance treat , or discourse of Philosophy , nor I never spake to Master Hobbes twenty words in my life , I cannot say I did not ask him a question , for when I was in London I meet him , and told him as truly I was very glad to see him , and asked him if he would please to do me that honour to stay at dinner , but he with great civility refused me , as having some businesse , which I suppose required his absence .

And for their works , my own foolish fancies do so imploy my time , as they will not give me leave to read their books , for upon my conscience I never read more of Mounsieur Des-Cartes then half his book of passion , and for Master Hobbes , I never read more then a little book called De Cive , and that but once , nor never had any body to read to me , as for their opinions , I cannot say I have not heard of many of them . As the like of others , but upon my conscience not throughly discoursed of , for I have heard the opinions of most Philosophers in general , yet no otherw aies then if I should see a man , but neither know his estate , quality , capacity , or natural disposition , thus upon my conscience is a truth , not onely in these two Philosophers , but all Philosophers , and not onely Philosophers , but all their learned men , so that I am no otherwayes learned in writers works , or other opinions then those that onely learned the tearms of arts , and sciences , but know no more . The like they may say of Physitians , as of Philosophers , when they read my opinions of diseases ; it is true I have converst with Physitians more then any other learned profession , yet not so much as to increase my understanding , although more then was advantagious for my health , indeed I have been the worst Physitian to my self ; besides wise learned men think it a discredit to discourse learnedly to ignorant women , and many learned men speak most commonly to women , as women do to children nonsense , as thinking they understand not any thing , or else like those that are of another Language speak such gibbrish , to those they would have understood that they understand not themselves yet think those they speak to do conceive them , as if ignorance was bound to understand nonsense , that is not to be understood ; but I desire my Readers , or censurers ; for some will censure that have not read , or at least not understood me , that I did never take nor steal any opinion , or argument from any other as my own , nor never will , and if I hit or light upon the same , it is meer chance . T is true , I have mentioned many opinions , but not as my own opinions or arguments , but rather , 〈◊〉 civilly I have been opposite to those opinions I have heard of , and I make no question but if my Readers will take the paines to compare my writings to others , and throughly examine them , they will I make no question , finde great difference ; for though other Philosophy have treated of matter , form , and motion , being the fundamental ground , of all all natural Philosophical discourse , yet I believe not my way , nor I never read any book of diseases , or medicines but Gerrards Herball , which no question is a very rare book , and cetainly discribes the tempers of herbs , fruits , and drugs very learnedly , but I do verily 〈◊〉 the learning lies more in the tempers then in the applications ; for I beleeve where one is rightly applied , forty are falsly applied , and how shall it be otherwaies , unlesse he had studied the motions and tempers of diseases ; for one and the same diseases may be of several tempers , and motions , wherefore one and the same simple will not cure one and the same kinde , or rather sort of disease ; Wherefore I beseech my readers to be so charitable , and just , as not to bury my works in the monuments of other writers , but if they will bury them , let it be in their own dust , or oblivion , for I had rather be forgotten , then scrape acquaintance , or insinuate my self into others company , or brag of received favours , or take undeserved gifts , or belie noble Benefactors , or to steal , although I were sure the theft would never be discovered , and would make me live eternally .