His principal work is a laborious Lexicon Rationale, sive Thesaurus Philosophicus (Rotterdam, 1692; new and enlarged edition, Leuwarden, 1713).
They include Ars Magnesia (1631); Magnes, sive de arte magnetica opus tripartitum (1641); and Magneticum naturae regnum (1667); Prodromus Coptus (1636); Lingua Aegyptiaca restituta (1643); Obeliscus Pamphilius (1650); and Oedipus Aegyptiacus, hoc est universalis doctrinae hieroglyphicae instauratio (1652-1655) - works which may claim the merit of having first called attention to Egyptian hieroglyphics; Ars magna lucis et umbrae in mundo (1645-1646); Musurgia universalis, sive ars magna consoni et dissoni (1650); Polygraphia, seu artificium linguarum quo cum omnibus mundi populis poterit quis respondere (1663); Mundus subterraneus, quo subterrestris mundi opificium, universae denique naturae divitiae, abditorum effectuum causae demonstrantur (1665-1678); China illustrata (1667); Ars magna sciendi (1669); and Latium (1669), a work which may still be consulted with advantage.
The work of Hieronymus Hirnhaim of Prague (1637-1679), De typho generis humani sive scientiarum humanarum inani ac ventoso tumore, was written in the interests of revelation.
His Pantheisticon, sive formula celebrandae sodalitatis socraticae, of which he printed a few copies for private circulation only, gave great offence as a sort of liturgic service made up of passages from heathen authors, in imitation of the Church of England liturgy.
It is entitled Vindiciae contra tyrannos, sive de principis in populum populique in principem legitima potestate, Stephano Junio Bruto Celta auctore, and is thought to have been published at Basel (1579) although it bears the imprint of, Edinburgh.
During this time he composed his greatest works, published almost certainly in 1159, the Policraticus, sive de nugis, curialium et de vestigiis philosophorum and the Ilietalogicus, writings invaluable as storehouses of information regarding the matter and form of scholastic education, and remarkable for their cultivated style and humanist tendency.
In 1821 appeared his first work, Sufismus, sive theosophia Persarum pantheistica; following the same line of study he published Bliitensammlung aus der morgenlandischen Mystik (1825) and Speculative Trinitiitslehre des speiteren Orients (1826).
The Aegyptus sive de providentia is an allegory in which the good Osiris and the evil Typhon, who represent Aurelian and the Goth Gainas (ministers under Arcadius), strive for mastery; and the question of the divine permission of evil is handled.
This was the Dialogus physicus, sive De natura aaris (L.W.
In addition to the Eratosthenes Batavus he published Cyclometria sive de circuli dimen s ione (1621), and Tiphys Batavus s.