As we have frequently to mention works of that “extraordinary Royalist, mystic and geomancer,” John Heydon, who wrote so much respecting the Rosie Crucian Mysteries, and so loudly extolled the praises of the disciples, it will be advisable to present a sketch of his life as made by one Frederick Talbot, in the years 1662 and 1663, and attached to “Elhavareuna,” or the “English Physitian’s Tutor.” He says John Heydon is not basely, but nobly descended. The Antiquaries derive them (his parents) from Julius Heydon the King of Hungary and Westphalia, that were descended from that Noble family of CÆsar Heydon in Rome; and since in this Royal Race the line run down to the Honourable Sir Christopher Heydon, and Sir William Heydon, his brother of Heydon, neer Norwich; who married into Devonshire. Here the family flourished divers waies, to Sir John Heydon, late Lord Lieutenant of the King’s Tower of London. And this Sir William Heydon had one sonne christened also William, and had two sons William and Francis, both born in Devon, at Poltimore House; Francis married one of the Noble Chandlers in Worcestershire of the Mother’s side, which line spread by Marriage into Devonshire, among the Collins, Ducks, Drues and Bears, he had one Sister named Anne Heydon, who died two years since, his Father and Mother being yet living. He was born at his Father’s house in Green-Arbour, London (his father having bestowed £1,500 upon those houses) and was baptised at St. Sepulchre’s, and so was his Sister, and both in the fifth and seventh year of the Reign of King Charles the First; he was educated in Warwickshire among his mother’s friends, and so careful were they to keep him and his sister from danger, and to their books, that he had one continually to wait upon him, both to school and at home, and so had his sister.

He was commended by Mr. John Dennis, his Tutor in Tardebick, to Mr. George Linacre, Priest of Coughton, where he learned the Latin and Greek Tongues; the war at this time began to molest the Universities of this Nation, he was articled to Mr. Mic. Petley, an Attorney of Clifford Inne, with eighty pounds, that at five years’ end he should be sworn an Attorney; now being very young he applied his mind to learning, and by his happy wit attained great knowledge in all arts and sciences, afterwards also he followed the Armies of the King, and for his valour commanded in the troops, when he was by these means famous for learning and arms, he travelled into Spain, Italy, Arabia, Egypt, and Persia, etc., and gave his mind to writing, and composed about seventeen years since, the Temple of Wisdom in three Books, The Holy Guide in six Books, Elhavareuna in one Book, Ocia Imperialia in one Book, the Idea of the Law, the Idea of Government, the Idea of Tyranny in three parts, the Fundamental Elements of Moral Philosophy, Policy, Government and War, etc.

These Books were written near seventeen years since, and preserved by the good hand of God in the custody of Mr. Thomas Heydon, Sir John Hanner, Sir Ralph Freman, and Sir Richard Temple; during the tyrant’s time first one had the Books, then another, etc. And at last at the desire of these Noble, Learned and valiant Knights, and in honour of his Highness the Duke of Buckingham, they were printed.

He wrote many excellent things, and performed many rare experiments in the Arts of Astromancy and Geomancy, etc., but especially eighty one, the first upon the King’s death, predicted in Arabia by him to his friends, the second upon the losses of the King at Worcester, predicted at Thauris in Persia. Thirdly he predicted the death of Oliver Cromwell in Lambeth House to many persons of honour mentioned in his books. Fourthly he wrote of the overthrow of Lambert, and of the Duke of Albymarle, his bringing again of the King to his happy countries, and gave it to Major Christopher Berkenhead, a Goldsmith at the Anchor by Fetter Lane end in Holborn; the fifth precaution or prediction he gave to his highness the Duke of Buckingham, two months before the evil was practised, and his enemy Abraham Goodman lies now in the Tower for attempting the death of the noble Prince. The sixth for Count Gramont when he was banished into England by the King of France, and he predicted by the Arts of Astromancy and Geomancy, the King’s receiving again into favour, and of his marriage to the Lady Hamilton. The seventh for Duke Minulaus, a peer of Germany, that the Emperor sent to him, when the Turk, had an army against him, and of the death of the Pope; the rest are in his books, and therefore by these monuments the name of Heydon for his variety of learning was famous not only in England, but also in many other nations into which his books are translated.

This John Heydon, fears none, contemneth none, is ignorant of none, rejoyceth in none, grieves at none, laughs at none, is angry with none, but being himself a Philosopher, he hath taught the way to happiness, the way to long life, the way to health, the way to wane young being old, and the way to resolve all manner of Questions, Present and to Come, by the Rules of Astromancy and Geomancy, and how to raise the Dead.

There be many John Heydons, one John Heydon the divine and priest of Jesus Christ, this is a Philosopher and Lawyer, stiled a Servant of God and Secretary of Nature, and to this the Princes and Peers not only of England, but of Spain, Italy, France and Germany send dayly to him, and upon every occasion he sheweth strong parts and a vigorous brain; his wishes and aimes, and what he pointeth at, speaketh him owner of a noble and generous heart; this gentleman’s excellent books are admired by the world of lettered men, as the prodigy of these latter times (indeed his works before mentioned, if I am able to judge anything) are full of the profoundest learning I ever met withall: and I believe, who hath well-read and digested them will perswade himself, there is no truth too abstruse, nor hitherto conceived out of our reach, and if any should question my judgement, they may read the commendations of both the Universities, Oxford and Cambridge, besides the learned Thomas White and Thomas Revell, Esq., both famous in Rome and other parts beyond sea, that have highly honoured this gentleman in their books; yet he hath suffered many misfortunes, his fathered was sequestered, imprisoned, and lost two thousand pounds by Cromwell. This Oliver imprisoned this son also two year and half, or thereabout, in Lambeth House, for he and his father’s family were always for the King, and endeavoured to the utmost his restoration; and indeed the tyrant was cruel to him, but John Thurloe, his Secretary, was kind to him and pittied his curious youth. And the messenger kept him (at his request) at his own house, and gave him leave to go abroad, but yet being zealous and active for the King, he was again taken and clapt up in Lambeth House; in these misfortunes it cost him a £1,000 and upwards; after this some envious villains forged actions of debt against him, and put him in prison. It seems at the beginning of these misfortunes, a certain harlot would have him to marry her, but denying her suit, for he had never spoken to her in his life good or evil until then; she devised now with her confederates abundance of mischief against him. And many courted him to marry, but he denyed. Now there was left (amongt a few old Almanacks and scraps of other men’s wit) collected and bequeathed unto the world by Nic. Culpe (as his own admired experience) old Alice Culpeper, his widow. She hearing this gentleman (that he was heir to a great estate after the death of his father, and after the death of his uncle, £1,000 a year, but whether this uncle be of the father’s or the mother’s side I know not, but the estate is sure his at their death), courts him by letters of love, to no purpose; the next saint in order was she that calls herself the German Princess. But he flies high and scorns such fowl great beasts, the first of these two blessed birds in her life time caused one Heath to arrest him, and another laid actions against him that he never knew nor heard of. In this perplexity was he imprisoned two years, for they did desire nothing but to get money, or destroy him, for fear if ever he got his liberty he might then punish them. He being of a noble nature forgave them all their malice and devices against him, and scorns to revenge himself such upon pittiful things. God indeed hath done him the justice, for this Heath consumes to worse than nothing, and indeed, if I can judge or predict anything his baudy-houses will be pawned, and he will dye a miserable diseased beggar. His mistress, when he was very young and a clerke, desired him to lay with her, but he like Joseph refusing, she hated him all her life. God preserved him from their malice, although one of these three lewd women swore this gentleman practised the art of Magic; she told Oliver Cromwell she saw familiar spirits come and go to him in the shape of Conies, and her maid swore she had often seen them in his chambers when he was abroad, and sometimes walking upon the housetop in moonshine nights, and sometimes to vanish away into a wall or Aire, but when asked she could not tell what manner of man he was. So these stories were not credited, and for all these and many more afflictions and false accusations, I never saw him angry, nor did he even arrest or imprison any man or woman in all his life.

He was falsely accused but lately of writing a seditious book and imprisoned in a messenger’s custody, but his noble friend the Duke of Buckingham finding him innocent and alwaies for the king, he was then discharged, and indeed this glorious Duke is a very good and just judge and noble, for he forgave Abraham Godman that came to kill him with his sword drawn, the Duke with his plate and napkin (for he was at supper) takes away his sword, saying, I can kill thee, but I scorn it, and a little after he pardoned him. And so mercifull he is that after he had taken the Quakers prisoners in Yorkshire, he used so many wise convincing arguments that they submitted to the King; of which the Duke was glad, and saved all their lives; he studies the way to preserve his king and country in peace, plenty, and prosperity. It is a pity the King hath not many more such brave men as he, a thousand such wise Dukes as this (like marshell’d thunder, back’d with flames of fire) would make all the enemies of the King and Christendome quake, and the Turk fly before such great generals, in all submission; we humbly pray for this great Prince, and leave him to his pleasure and return to our subject.

John Heydon is not of that vain and presumptuous nature as the Taylors that despised all Artists, even Appolonius, More, Vaughan, and Smith, etc. And yet they cannot read these, and many other learned authors, they so impudently abuse, rob of their learning, and convert other men’s parts to their own profit. He lent one ten pounds gold, he in requital or return speaks ill of him, and pretends to know many admirable rules of Geomancy, and impertinently addes them to Nativities, and applyes them to all manner of questions in Astromancy, but his books being written so long since, viz., seventeen years by himself, their greediness of great matters is discovered, and we now know them to be neither scholars nor gentlemen, these hang up clouts with—here are Nativities calculated, questions resolved, and all the parts of Astrology taught by us.... In threepence, fourpence, sixpence, or higher if you please—thus are young apprentices, old women, and wenches abused, and that they may be found for money, tell us the twelve houses of heaven in the sign of a coat of arms are to be let, when they might indeed set bills upon their brazen foreheads, engraven thus: Here are Rooms to be let unfurnished, but our Author regards not these men; all their scandals, forgeries, and villainous devises they contrive against him, he slights and scorns, and hath purposely forsaken Spittle Fields and his lodging there, to live a private life, free from the concourse of multitudes of people that daily followed after him, but if any desire to be advised, let them by way of letter leave their business at his booksellers, and they shall have answer and counsel without reward, for he is neither envious, nor enemie to any man; what I write is upon my own knowledge.

He now writes from Hermenpolis, a place I was never at; it seems by the word to be the city of Mercury, and truly he hath been in many strange places, among the Rosie Crucians, and at their Castles, Holy Houses, Temples, Sepulchres, Sacrifices. This gentleman hath suffered much by his own discreet silence and solitude. Every Nativity Hawker condemns the Rosie Crucians because they appear not to the world, and concludes there is no such society because he is not a member of it, and Mr. Heydon will not come upon the stage (let his enemies write or speak what they will) when any fool cries enter, neither doth he regard every dog that barks at him. All the world knows this gentleman studys honourable and honest things, and faithfully communicates them to others, yet if any traduce him hereafter, they must not expect his vindication, he hath referred his quarrel to the God of Nature, it is involved in the concernments of his Truths and he is satisfied with the peace of a good conscience; he hath been misinterpreted in his writing, with studied calumnies, they disparage a person whom they never saw, nor perhaps will see, he is resolved for the future to suffer, for he says God condemns no man for his patience, the world indeed may think the truth overthrown, because she is attended with his peace for in the judgment of most men, there is no victory, this he looks upon as no disadvantage, the estimate of such censures will but lighten the scales, and I don’t suppose them very weak brains who conceive the truth sinks because it outweighs them; as for tempestuous outcrys when they want their motives they discover an irreligious spirit, one that hath more of the Hurrey-cano than of Christ Jesus, God was not in the wind that rent the rocks in pieces, nor in the earthquake and fire at Horeb. He was in Aura tenui, in the still small voice. His enemies are forced to praise his vertues and his friends are sorry he hath not 10,000 pounds a year, he doth not resent the common spleen, who writs the truth of God hath the same Patron with the truth itself, and when the world shall submit to the general Tribunal, he will find his Advocate where they shall find their Judge, there is mutual testimony between God and his servants, or nature and her Secretary; if the Baptist did bear witness of Christ, Christ did also much for the Baptist; he was a burning and shining light; when I writ this gentleman’s life God can bear me witness it was unknown to him, and for no private ends, but I was forced to it by a strong admiration of the Mistery and Majesty of Nature, written by this servant of God and Secretary of Nature; I began his life some years since, and do set it down as I do finde it, if any man oppose this, I shall answer, if you are for peace, peace be with you, if you are for War, I have been so too (Mr. Heydon doth resolve never to draw sword again in England, except the King command him). Now let not him that puts on the Armour boast like him that puts it off. ‘Gaudet patientia duris’ is his Motto, and thus I present myself a friend to all artists, and enemy to no man.

FREDERICK TALBOT, Esq.

March 3, 1662.What was thought of John Heydon and what he appeared to think of himself may be learned from the somewhat gushing testimonials he appended to several of his books.

At the commencement of the Axiomata we have the following:—

“To his most ingeniously accomplish’d friend, Mr. John Heydon, on his Rosie Crucian Infallible Axomata, the excellent and secret use of Numbers.”

“Now let the Pope no more pretend to bee,
The Father of Infallibility;
Unless he can great Heyden’s Numbers teach,
And nimbly to his Axiomata reach.
One learned Heydon, with his Art-like Pen,
Hath exercised so the Brains of Men;
That how to answer him this very Age
Knows not [I’m sure] with all its Wit and Rage.
Our Author here, as Heir unto his skill,
Hath kept his name up (with a pregnant Quill)
So happily! that Ages yet to come,
Shall sing his fame in this Eulogium;
While Numbers sing the World’s glad Harmony,
This worthy work shall teach Philosophy.”
J. Gadbury.

Again in the same work.

“To his much honoured friend the Author Mr. John Heydon upon the Rosie Crucian Infallible Axiomata.”

“Pythag’ras redivivus, go thy ways
Into the world: and number out thy praise;
Laconian Lads esteem yourself no more,
Who Numbers rich is, who esteems is poor,
For they esteem themselves, because no more.
Moses in Miracles did exceed ’tis true
By Numbers done; only found out by you
Therefore the greatest Miracle’s your due.
Tria sunt omnia shall no more surpass,
Who’s but for simple Numbers is an Asse,
Thy compound Numbers shew as clear as Glass.
That the wide world this piece shall so extoll
As swears no soul, if not Harmonic all
For never was piece i’ the world so exactly done,
In the time past, or present, what’s to come,
Then teeming Soul give thy Pen intermission,
And breathe a while before the next Edition.”
John Fyge,
Minister of the Gospell.

Again:—

“O Comprehensive Magus, praise attends
Thy worthy work, to that each number tends,
Sith to the Holy Cross thou art the Crown;
And that, which Nature did at first set down
In Hieroglyphicks, that she might conceal
From Sons of earth, her Darling doth reveal
Unto the Sons of Art and doth unfold
Those Tomes of Crypicks that before were rold;
Axioms infallible, thou dost us shew,
Would Pyrrho make his doubting Trade forego;
Philosophy may by thy Method be
Courted, and won by men of low degree,
When fancy tells me this cannot be done,
My Reason prompts me to believe a Son,
Inspired by the Rosie Crucian Spirit,
Is Heir to more, to whom I do refer it.
Thomas Fyge.”

“Hayl you (admired Heydon) whose great parts
Shine above envy; and the common Arts,
You kin to Angels, and Superiour Lights,
(A spark of the first fire) whose Eagle flights
Trade not with Earth, and grossness, but do pass
To the pure Heavens, and make your God your Glass,
In whom you see all forms, and so do give
These rare discov’ries, how things move and live,
Proceed to make your great designs compleat,
And let not this rude world our hopes defeat.
Oh let me but by this the dawning light
Which streams upon me through your three pil’d night,
Pass to the East of truth, ’till I may see
Man’s first fair state; when sage Simplicity
The Dove and Serpent, Innocent and Wise
Dwell in his brest, and he in Paradise.
These from the Tree of knowledge his best boughs
I’le pluck a Garland from this Author’s brows,
Which to succeeding times Fame shall bequeath,
With this most just Applause, Great Heyden’s wreath.
Fred. Talbot, Esquire.”

In the opening pages of the “Holy Guide,” we find the following:—

“Renowned Eugenius! Famous above all!
A Prince in Physiques! Most Seraphicall!
The Art’s Great Archer! Never shooting wide;
Yet Hitt’st the White best, in thy Holy Guide.
Good God! What Pains have learn’d Physitians
For cleansing Physiques [strange perturbed] Brook?
But as their crooked labours did destroy
Our hopes, Thy Guide directs the Ready Way.
Hippocrates, Great Galen, and Senertus,
Rhenvoleus, Paracelsus, and Albertus,
Grave Gerrard, and Ingenious Parkinson,
Dead Culpeper, and living Thomlinson,
Have all done well. But ah! they miss the Road,
Thou Chalked out, Thou Dear Servant of God;
And therefore ’tis no wonder, if they vary
From thee; Great Nature (High born) Secretary!
’Tis thou alone, hast taught the way to bliss:
’Tis thou alone, that knowest what it is:
’Tis thou hast raked fruitful Egypt o’er
For Medicines; and Italy for more;
And in Arabia thy collecting Braines,
To doe us good, hath taken wondrous Paines
This having done, if Critiques will not bow
To thy Great Learning Petra scandalou,
It shall unto them surely prove: And this
Essay of thy Sublimer Misteryes,
Shall make them sure unto the Wise Minerva
Yet still be ignorant of thy Pantarva.
But hold! Where am I? Sure th’ hast set a spell
On me, cause I can’t praise thy doings well:
Release me, Good Eugenius! and the Crowne
Shall stand on no browes but thy learned Owne.
Poets, no more lay Claime unto the Bayes!
’Tis Heydon shines alone with splendid Rayes!
Follow his Guide, he teaches you most sure;
Let any make the Wound; ’Tis he must cure.
For he directs the Welgrowne; Old, and Young,
To live Rich, Happy, Healthy, Noble, Strong.
John Gadbury.”

“To the Reader on the behalf of my much honoured Friend the Author Mr. John Heydon.”

“A Labyrinth doth need a clew to find
The passage out, and a DÆdalian mind
May doe strange works, beyond the Vulgar’s reach,
And in their understandings make a breach.
It’s often seene, when men of pregnant parts
Study, Invent, and promulgate rare Arts,
Or unknown secrets, now they puzzle those
That understand them not; their Yea’s, their No’s,
Are put to Non-plus; Tutors then they lack
To drive them forward, or to bring them back.
How many learned men (in former ages)
In all the sciences were counted Sages?
And yet are scarcely understood by men,
Who daily read them o’re and o’re again!
Some can recount things past, and present some,
And some would know of things that are to come.
Some study pleasure, some would faine live long;
Some that are old, would faine again be young.
This Man doth toyle, and moile, to purchase wealth,
That man gets sickness studying for his health;
This man would happy bee, that Wisdom have;
All are at loss, and every man doth crave;
None is content, But each man wants a Guide
Them to direct when they do step aside.
Since this is thus, Our Author hath took paine
To lead us in, and bring us out again;
Now who is pleas’d in him for to confide
In these Discoveries, Here’s his Holy Guide.
Pray what can more improve the Commonwealth,
Than the discovery of the way to Health?
The Paradox is made a certain truth,
An Ancient man may dye it ’h prime of ’s youth.
What wonder is it if he goe aside
The Path, which will not take the Holy Guide!
John Booker.”

“To his Ingenuous Friend Mr. John Heydon, on his Book Intituled The Holy Guide.”

“The Antient Magi, Druids, Cabbalists,
The Brachmans, Sybils, and Gymnosophists
With all that Occult Arts haberdash
And make so many mancies, doe but trash
By retaile vend, and may for Pedlars goe:
Your richer merchandise doth make them soe.
The Stagarite must with his Murnival
Of Elements, Galen of Humours call
In all their suit, or your new Art,
Without them, makes their good old cause to smart.
Vulgar Physitians cannot look for more
Patients, then such which doe need hellibore:
When Rosie Crucian Power can revive
The dead, and keep old men in youth alive.
Had you not call’d your work the Holy Guide,
It would have puzzled all the world beside
To have Baptized it with a name so fit
And AdÆquate to what’s contain’d in it;
Should it be styled the EncyclopÆdy
Of Curious Arts, or term’d a Mystery
In folio, or be named the Vatican
Reduc’d unto an Enchiridion,
Or all the HermÆ in a Senary,
The Urim and Thummim of Philosophy,
The Art of Hieroglyphicks so revealed
And like the Apocalyps they are conceal’d
Or th’ Orthodoxall Parodox, or all
Discover’d, which men still a wonder call;
Or th’ Magna Charta of all Sciences,
And he that names it cannot call it less,
The Book and Title might have well agreed;
Yet men have questioned if into their Creed
They should have put your Article, but Now
The name of holy none dare disallow
When so much learning doth in one exist
Heydon, not Hermes, shall be Trismegist.
And if the Right Reverend of Levi’s Tribe
Do Hallow it, I cannot but subscribe.
Myself your Friend and Servant,
Thos. Fyge.”

“Now there are,” says John Heydon, “a kind of men as they themselves report, named Rosie Crucians; a divine Fraternity that inhabite the suburbs of Heaven, and these are the Officers of the Generalissimo of the world, that are as the eyes and eares of the great King, seeing and hearing all things; they say these R. C. are seraphically illuminated, as Moses was, according to this Order of the Elements; Earth refyn’d to Water, Water to Air, Air to Fire. So if a man be one of the Heroes, of a Heros, a Damon, or good Genius, if a Genius, a partaker of divine things, and a Companion of the holy Company of unbodied Souls and immortall Angells, and according to their vehicles, a versatile life, turning themselves Proteus-like into any shape.

“But the richest happiness they esteem, is the gift of healing and medicine. It was a long time great labour and travell before they could arrive to this Blisse above set, they were at first poor gentlemen, that studied God and nature, as they themselves confesse: (saying) Seeing the only wise and mercifull God in these latter dayes hath poured out so richly his mercy and goodness to mankind, whereby wee do attain more and more to the perfect knowledge of his Son Jesus Christ and Nature: that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world which was heretofore unknown and hidden; but he hath also made manifest unto us many wonderfull and never heretofore seen works and Creatures of nature, and moreover hath raised men, indued with great wisdome, which might partly renew and reduce all Arts (in this our age, spotted and imperfect) to perfection.

“Although in Theologie, Physick, and the Mathematick, the truth doth oppose itself, nevertheless the old enemy by his subtilty and craft doth shew himself in hindering every good purpose by his instruments and contentious (wavering people) to such an intent of a generall Reformation, the most Godly and Seraphically illuminated Father, our Brother C. R., a German, the chief and originall of our Fraternity, hath much and long time laboured, who by reason of his poverty (although a gentleman born, and descended of noble parents) in the 5th year of his age was placed in a Cloister, where he had learned indifferently the Greek and Latin tongues (who upon his earnest desire and request being yet in his growing years, was associated to a Brother P. A. L., who had determined to go to Apamia).

“Although his brother dyed in Cyprus and so never came to Apamia, yet our brother C. R. did not return but shipped himself over, and went to Damasco, minding from thence to go to Apamia, but by reason of the feebleness of his body he remained still there, and by his skil in Physick, he obtained much favour with the Ishmalits. In the mean time he became by chance acquainted with the wise men of Damcar in Arabia, and beheld what great wonders they wrought and how Nature was discovered unto them; hereby was that high and noble spirit of brother C. R. so stirred up that Apamia was not so much now in his mind as Damcar; also he could not bridle his desires any longer, but made a bargain with the Arabians that they should carry him for a certain summe of money to Damcar, this was in the 16th year of his age when the Wise received him (as he himself witnesseth) not as a Stranger, but as one whom they had long expected, they called him by his name, and showed him other secrets out of his Cloyster, whereat hee could not but mightily wonder.

“He learned there better the Arabian tongue: so that the year following he translated the book M. into good Latine, and I have put it into English wearing the title of The Wiseman’s Crown; whereunto is added A new Method of Rosie Crucian Physick. This is the place where he did learn his Physick and Philosophie, how to raise the dead; for example, as a Snake cut in pieces and rotted in dung will every piece prove a whole Snake again, &c., and then they began to practise further matters and to kill birds and to burn them before they are cold in a Glass, and so rotted, and then inclosed in a shell, to hatch it under a hen, and restore the same; and other strange proofs they made of Dogs, Hogs, or Horses, and by the like corruption to raise them up and again and renew them. And at last they could restore by the same course every brother that died to life again, and so continue many ages.

“Brother C. R. after many travels, returned again into Germany, and there builded a neat and fitting habitation, upon a little hill or mount, and on the hill there rested always a cloud; and he did there render himself visible or invisible, at his own will and discretion.

“After five years came into his minde the wished return of the children of Israel out of Egypt, how God would bring them out of bondage with the Instrument Moses. Then he went to his Cloyster, to which he bare affection, and desired three of his brethren to go with him to Moses, the chosen servant of God. Brother G. V., Brother J. A., and Brother J. O., who besides that they had more knowledge in the Arts than at that time many others had, he did binde those three unto himselfe, to be faithful, diligent, and secret; as also to commit carefully to writing what Moses did; and also all that which he should direct and instruct them in, to the end that those which were to come, and through especial Revelation should be received into this Fraternity, might not be deceived of the least syllable and word.

“After this manner began the Fraternity of the Rosie Cross, first by four persons, who died and rose again until Christ, and then they came to worship as the Star guided them to Bethlem of Judea, where lay our Saviour in his mother’s arms; and then they opened their treasure and presented unto Him Gifts, Gold, Frankinsense, and Myrrhe, and by the commandment of God went home to their habitation.

“These four waxing young again successively many hundreds of years, made a Magical Language and Writing, with a large Dictionary, which are yet in daily use to God’s praise and glory, and do finde great wisdome therein; they made also the first part of the Book M. which I will shortly publish by the title of The Wiseman’s Crown.”

In his Apologue to the sixth book of “The Holy Guide,” after stating that Moses was the father of the Rosie Crucians, that they were the Officers of the Generalissimo of the World, of the order of Elias or Disciples of Ezekiel, &c., John Heydon proceeds:—“But there is yet arguments to procure Mr. Walfoord and T. Williams, Rosie Crucians by elections, and that is the miracles that were done by them, in my sight, for it should seem Rosie Crucians were not only initiated into the Mosaical Theory, but have arrived also to the power of working Miracles, as Moses, Elias, Ezekiel, and the succeeding Prophets did, as being transported where they please, as Habakkuk was from Jewry to Babylon, or as Philip, after he had baptized the Eunuch, to Azotus, and one of these went from me to a friend of mine in Devonshire, and came and brought me an answer to London the same day, which is four dayes journey; they taught me excellent predictions of Astrology, and Earthquakes; they slack the Plague in Cities; they silence the violent Winds and Tempests; they calm the rage of the Sea and Rivers; they walk in the Air; they frustrate the malicious aspects of Witches; they cure all Diseases; I desired one of these to tell me whether my Complexion were capable of the society of my good Genius? When I see you again, said he, I will tell you, which is when he pleases to come to me, for I know not where to go to him. When I saw him then he said, Ye should pray to God; for a good and holy man can offer no greater nor more acceptable sacrifice to God than the oblation of himself, his soul.

“He said also, that the good Genii are as the benigne eyes of God, running to and fro in the world, with love and pitty beholding the innocent endeavours of harmless and single hearted men, ever ready to do them good, and to help them; and at his going away he bid me beware of my seeming friends who would do me all the hurt they could, and cause the Governours of the nations to be angry with me, and set bounds to my liberty; which truly happened to me, as they did indeed; many things more he told me before we parted, but I shall not name them here.

“In this Rosie Crucian Physick or Medicines, I happily and unexpectedly light upon in Arabia, which will prove a restauration of health to all that are afflicted with that sickness which we ordinarily call natural, and all other Diseases, as the Gout, Dropsie, Leprosie, and falling sickness; and these men may be said to have no small insight in the body, and that Walfoord, Williams, and others of the Fraternity now living, may bear up in the same likely Equipage, with those noble Divine spirits their Predecessors; though the unskilfulness in men commonly acknowledges more of supernatural assistance in hot, unsettled fancies, and perplexed melancholy, than in the calm and distinct use of reason; yet for mine own part, but not without submission to better judgments, I look upon these Rosie Crucians above all men truly inspired, and more than any that professed or pretended themselves so this sixteen hundred years, and I am ravished with admiration of their miracles and transcendent mechanical inventions, for the solving the Phenomena in the world: I may without offence therefore compare them with Bezaliel and Aholiab, those skilful and cunning workers of the Tabernacle, who, as Moses testifies, were filled with the Spirit of God, and therefore were of an excellent understanding to find out all manner of curious work.

“Nor is it any argument that these Rosie Crucians are not inspired, because they do not say they are; which to me is no argument at all; but the suppression of what so happened, would argue much more sobriety and modesty; when as the profession of it with sober men, would be suspected of some piece of melancholy and distraction, especially in those things, where the grand pleasure is the evidence and exercise of Reason, not a bare belief, or an ineffable sense of life, in respect whereof there is no true Christian but he is inspired; but if any more zealous pretender to prudence and righteousness, wanting either leisure or ability to examine these Rosie Crucian Medicines to the bottome, shall notwithstanding either condemn them or admire them, he hath unbecomingly and indiscreetly ventured out of his own sphere, and I cannot acquit him of injustice or folly. Nor am I a Rosie Crucian, nor do I speak of spite, or hope of gain, or for any such matter, there is no cause, God knows; I envie no man, be he what he will be, I am no Phisitian, never was, nor never mean to be; what I am it makes no matter as to my profession.

“Lastly, these holy and good men would have me know that the greatest sweet and perfection of a vertuous soul, is the kindly accomplishment of her own nature, in true wisdome and divine love; and these miraculous things that are done by them, are, that that worth and knowledge that is in them may be taken notice of, and that God thereby may be glorified, whose witnesses they are; but no other happiness accrues to them from this, but hereby they may be in a better capacity of making others happy.

Spittle-fields, this 10th of May, 1662.
JOHN HEYDON.”

As, of course, it is impossible to give any lengthy extracts from the works of this celebrated John Heydon, a few quotations from the Index to his Holy Guide will show the nature of the work and must suffice for our present purpose. “How by numbers the Rosie Crucians fore-know all future things, command all nature and do miracles, etc. The resolution of all manner of questions, and how by numbers you may be happy, etc. How to make a man live to two hundred years. How to avoid all disease. The Rosie Crucian way to get health. How to live twenty years without food, as many creatures do. How to raise a dead bird to life. Of generating many serpents of one,” etc., etc.