The ADEPTS Case,  
BRIEFLY showing: 

I. What Adepts are, and what they are sa●ato perform.  
II. What Reason there is, to think that there●re Adepts.  
III. What would invite them to appear, and b● beneficial in a Nation.  
IV. What Arguments there are, for and against the taking of such Measures.    
I. ADepts( as it is reported) are Men extraordin●rily skilled in the Secrets of Nature; having a medicine that Cures Distempers easily and ●peedily, that prevents Diseases, and prolongs Life: Moreover, knowing the Art to make G●ld and Silver as good as any in the Mines, to improve barren Soils, and augment the Fruitfulness of any ●round, incomparably above all the Arts ordinarily practised: Which skill they have attained unto by 〈…〉 vour of God, the long Study of Philosophy, and an indefatigable Labour and continual making o● Experiments, keeping themselves private by reason of the Snares laid against them, and to preserve themselves from the Violence and Oppression of Reprobates; and, in fine, holding their Art religiously Secret, lest it being known and abused by wicked Men, the Order and tranquillity of the World should be thereby infinitely disturbed, and God therefore obliged suddenly to exterminate the greatest part of Human Race.  
II. Altho' Adepts are not publicly seen, or ordinarily known, there seems nevertheless to be several Reasons to think that there are such Men. First, There has been a long Tradition of it in the World, which were very strange if it never had a Foundation; and tho' this should not be taken for a full Proof, yet, joined with others, undoubtedly it has some strength. This Tradition may perhaps be said to have been raised by Impostors; but there is scarce any Imposture without a reality which it lays claim to. Secondly, We see divers Writings extant, many of w●ich bear the Names of Known and Learned Men, famous for this very Art; and these Books, who ev●● be their Authors, contain a great deal of Learning, and are very much agreeable to Reason and Philo●phy, go upon Natural Principles, and have an exact agreement one with another, tho' Composed by d●fferent Men, in different Countries, and in many different Languages. If there be such an Art, and i● the possessors of it would give a hint thereof to the Sons of Wisdom, that is, to Studious and Considering Persons and indefatigable Operators, better measures could never have been taken, than what w● find in those Books, enigmatically to give Directions to the Wise and Deserving and those whose W●rk God will think fit to bless, and at the same time to blind and misguide the Inconsiderate and Cove●ous, and them that are unworthy of or unfit for this Secret. Thirdly, There have been at several ti●es some Demonstrations of this Art given to the World, which carry much Evidence, tho' they be not ●egarded by, or known of the generality of Men. Several Wise and Learned Men, of known virtue a●d Integrity, some of them Persons of Quality as well as Worth, have Published in 〈…〉 Writings to which they have affixed their Names, that Adepts ha●e given or sent them some of their Medicine, which themselves have made trial of, and found effectual. This prevents the objection of false Reports and deceitful Projections: It is not strange that if there be such an Art as that of the Adepts, it should often be pretended to by Impostors; but it were wonderful if Men of Reputation and Honour did all combine in a vain, unprofitable and abominable lye. Besides, some extraordinary Cures, of Desperate Diseases, are recorded, by several Authors that never pretended to be Adepts, to have been wrought by that Medicine almost suddenly, in a day or two, so that the Patients, not only Bed-rid but in a manner given over, in that little time recovered both their Health, and their Strength and Vigour. For the reasonableness of this Art, I must refer to the Learned and excellent Dissertation of Gasto Claveus, rightly entitled Apologia Argyropoeiae& Chrysopoeiae, which is the First Tractate of the Second volume of the Latin theatre.  
III. All this surely warrants the Consideration of the Me●ns expedient, and necessary, to invite Adepts to appear, and be beneficial in a Nation. To that end it is credible no more is requisite, than to make sufficient provision for their Protection and the assuring of their Liberty, and to allow 'em to make use of a certain quantity of their Gold and Silver for their Maintenance and other Occasions. For if there are any Adepts, they are Virtuous Men, who earnestly desire the happiness of Mankind, and are sincerely desirous to do good to the utmost of their Power: It would be also a great advantage to them to be able to appear with safety, whereas, as they themselves relate, they are forced to lie hide, being otherwise in perpetual danger. If then such an Act or the like, was made, whereby it were Enacted, That,( considering that there has been of a long time a Rumour of there being such Men as Adepts, that, if there be, it is just to protect them; and that, however, it is fit to do something that may satisfy the public concerning this Matter, and demonstrate the reality or falsehood of the said Rumour;) if any Adept or Adepts appear before a Court, Council, Committee or Commissioners name and appointed for that purpose, and declare his or their possessing the Art and Medicine of Adeptists, then, First, his Person or their Persons( as many as come) shall be Judged Sacred, they shall be protected in full Safety and entire Liberty, and from that Moment allowed and provided with sufficient Attendants, to Guard their Persons( where ever they go) and their Houses both Night and Day, and Common Magistrates and Officers shall be directed and obliged to protect them. Secondly, That each Adept shall be allowed to get Minted, every year, at the public Mint, the worth of fifteen Thousand Pounds Sterling, of his Gold and Silver, for his Occasions. And Thirdly, That all Adepts, that are Strangers, shall be held ipso facto as naturalised, and shall enjoy all the privileges of Natives; under these following Conditions on the Adept's parts. 1. That they shall be subject to the Laws of the Land. 2. That, in particular, their Gold and Silver shall sustain all usual Examens. 3. That they shall get Minted at the public Mint all the Gold and Silver that they shall dispose of. 4. That each Adept yearly shall have Minted and shall dispose of no more than the mentioned quantity, worth fifteen Thousand Pounds Sterling of Gold or Silver, without a special Act allowing of more. And, Lastly, That each Adept shall, for their Protection and other Favours of the Government, as aforesaid, Pay to such Receivers and for such Uses as shall be mentioned, yearly, the Sum of five Thousand Pounds Sterling, besides what, by other Acts, they shall be allowed to procure of their Gold or Silver for public Benefits, if they be consenting, If such an Act as this was made, it is probable it would be a sufficient invitation for them, if there be such Men, But,  
IV. And lastly, The Query is, Whether it w●●ld be rational to make ●ch a Provision, and take such Measures, or not? The Arguments against it a●, 1. That after all tha● is said, It cannot be certainly determined that there is actually such an Art as that pretended one of the Adeptists;( all the Proofs urged for it not being infallible:) And that there ●●re it would be unreasonable, in such an uncertainty, to pass the Sophic Act. The uncertainty of the Art is grounded chiefly on this experience, that multitudes search after it, and none are known to S 〈…〉 ed. A 2d. Argument for the Negative is, That that Art is even scandalous; that all that have any th●● to do with it, are despised by the rest of the World; that therefore it would expose the Honour of a Nation, to propose the aforesaid Act, nothing like it having ever been offered by any Government. The last Argument is, That that would hinder other business, and especially the making of surer P●●sion. We must consider what may be answered to these Arguments, before we proceed to the Reasons ●or the Positive. To the First it may be said, That many Men Labour to find out this Art, without due qualifications; That even many good Men, for Reasons best known to God, fall short of it; That God seldom grants it to any but the Constant, the Persevering, the Indefatigable Artists.( One says he tri●● the self same thing, the self same way, a Hundred times before it succeeded; if he had then ceased, 〈◇〉 had not been an Adept;) That in this Race many run and few get the prise; That those that fail, commonly discover themselves, and others more effectually study Secrecy, That tho' the Arguments urged in the Second General Article be not Infallible, yet they cannot but 〈◇〉 confessed to and 〈◇〉 consider●●, That if Infallibility was requisite, there would be no room for the Exercise of Virtue, and we could undertake nothing, That therefore the want of Infallibility is not a good ground to hinder Men from acting, but that 'tis reckoned the prudentest course to fix, in most Important Occurrences, where t●ere is no Infallible Evidence. All Divines assert that tho' there were incomparably less proofs for Religion than there is, yet it would be the best, the wisest and safest course to be Religious. No Man, when he goes to sleep, is Infallibly assured that his House shall not then sink or burn; and yet he will ●ot forsake it, and prefer to take his Repose under a Tent, or in the open Field. The Merchant that venures upon the Sea, is not sure his Ship shall escape the Rocks, or Sands, the Tempests, or Pirates. The soldier is not sure of Victory, nor the Husbandman of his Harvest. Men of all ranks daily lay Wagers, without being infallibly assured that they shall win;( it were not reckoned fair play if they were sure.) The Suitor makes Addresses, tho' he be not certain to obtain his Mistress. Innumerable the like Instances there are, so that there is some uncertainty in most undertakings in this Life: We do what we 〈◇〉 Part, but almost nothing can be done without venturing; it is an old and a common Proverb. Then, to act wisely in this Case, it is only to be considered, whether there be sufficient reason for the Venture, upon other accounts; Or, Whether some other Reasons are of more Weight to dissuade it. We must the● proceed. To the Second Argument it may be answered, That that Art is Scandalous only upon the ac●ount of the multitude of Impostors, who have pretended to it, so that those who meddle with the Art are ordinarily looked upon to be either Deceivers or Deceived, but there being visibly nothing of that nature in this Case, it can never be thought dishonourable to propose or pass the abovesaid Act, that Act being certainly most proper to prevent all Impostures in this Matter for the Future. It was thought no dishonour to encourage publicly the honest Studiers of the Art, and so to be some way concerned in it, in the time of Henry VI. Ex. Rot. Pat. An. 24. H. 6. par. 2. 〈◇〉 14. Ex. Rot. Pat. An. 34. H. 6. m. 7. ●●er ipsum Regem, Autoritate Parliamen●i. This Nation was never despised. If any ●●rided it, they'd 〈◇〉 to weep. But ●●ght any undertaking to be stopped,( when there's otherwise reason for it,) only because it may be ridiculed by unreasonable People? To the last Argument the Answer is evident. This Act( tho' more concerning to the public, than many others that opportunity is found for in all Sessions) need not hinder other Business, nor especially other Provision requisite in the Interim, no more than if Adepts had never been heard of. It is good to have more Expedients than one; and the surer may be prosecuted, as if it was the only one, with all the vigour possible, yet without neglecting the other, when they are not inconsistent, which is here the Case.  
Now, the Reasons for the Affirmative are these following: 1. Because the passing of the Sophic Act may prove of a very great Advantage. But, 2. Can be of no detriment. 3. It is a thing that has never been tried, and therefore may succeed for ought we know. 4. If it should actually prove that there are Adepts, we should be in a high measure accountable to God, for wronging the World of so great an Advantage, and them of their Liberty, if now we did nothing to be satisfied in the Matter, but still neglected this Ancient, this Universal, as spread over the whole World, and if we may not say, this Credible, at least, this considerable Report, when it might be verified or confuted so easily. Lastly, If there should be no Adepts, yet we could not but be pleased to have done our part; and we should have this Satisfaction, to have at last freed the World from an old, mischievous error.  
The Conclusion. The reason for Publishing this Case, is not that the person that wrote it is absolutely certain of the reality of the hermetic Art; for he neither is an Adept himself, nor is acquainted with any Adept, nor knows assuredly whether there be such Men. But, in Sum, If there are any, it were well they were encouraged, and enabled to appear and to make use of their Medicine for the benefit of a Nation: And, if there are none, it would be of very great use to give a Demonstration of it, to prevent the infinite troubles and expenses of so many Men in the World, who render themselves and their Families Miserable in the Search of that which is not; for if the Art was real, it would, no doubt, be attained unto by some, and therefore if none possess it, it may be inferred that it is vain and altogether false, seeing how much it has every where been sought after. Now it is plain if no Adepts appeared, when so sufficient and advantageous an Act were made in their favour; it would be an infallible Argument that actually there are none, and that the stories concerning them are all Deceits and Impostures. To endeavour the manifest discovery of the Truth in this Matter, or to propose the means manifestly to discover it,( which evidently would be for the Interest of the public,) is the End of this Case. If there are any Adepts, they will then surely concur with these measures, and with this design.   

ADVERTISEMENT.  
THe Person that Publishes this Paper is the same that wrote the Essay concerning Adepts; and, being at present in Town, may be directed to at Mrs. Baldwin in Warwick-lane; the Direction given in an Advertisement in the Post-Man, the 5th. of October, 1700. having since been of no Use.  
FINIS.