Bonum, quod est Magiæ, Cabalæ, Alchimiæ, Fratrum, Roseæ-Crucis verorum, et adversus Mersenium Calumniatorem. Besides this, he wrote several other works upon alchymy, a second answer to Libavius upon the Rosicrucians, and many medical works. He died in London in 1637.
After his time there was some diminution of the sect in England. They excited but little attention, and made no effort to bring themselves into notice. Occasionally some obscure and almost incomprehensible work made its appearance, to shew the world that the folly was not extinguished. Eugenius Philalethes, a noted alchymist, who has veiled his real name under this assumed one, translated The Fame and Confession of the Brethren of the Rosie Cross, which was published in London in 1652. A few years afterwards, another enthusiast, named John Heydon, wrote two works on the subject: the one entitled The Wise Man’s Crown, or the Glory of the Rosie Cross; and the other, The Holy Guide, leading the way to unite Art and Nature with the Rosie Crosse uncovered. Neither of these attracted much notice. A third book was somewhat more successful; it was called A new Method of Rosicrucian Physic; by John Heydon, the servant of God and the Secretary of Nature. A few extracts will shew the ideas of the English Rosicrucians about this period. Its author was an attorney, “practising (to use his own words) at Westminster Hall all term times as long as he lived, and in the vacations devoting himself to alchymical and Rosicrucian meditation.” In his preface, called by him an Apologue for an Epilogue, he enlightens the public upon the true history and tenets of his sect. Moses, Elias, and Ezekiel were, he says, the most ancient masters of the Rosicrucian philosophy. Those few then existing in England and the rest of Europe, were as the eyes and ears of the great king of the universe, seeing and hearing all things; seraphically illuminated; companions of the holy