I. ADepts ( as it is reported ) are Men extraordin●rily skill'd in the Secrets of Nature ; having a Medecine 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 the●selves 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 Tranquility of the World sh●uld be thereby infinitely disturbed , and God therefore obliged suddenly to exterminate the greatest part of Human Race .

II . Altho' Adepts are not publickly 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 , joyned 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 agreable 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 Vertue 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 Tryal 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 Lie . 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 intituled Apologia Argyropoeiae & Chrysopoeiae , which is the First Tractate of the Second Volum of the Latin Theater .

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 lye hid , 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 Publick concerning this Matter , and demonstrate the reality or falshood of the said Rumour ; ) if any Adept or Adepts appear before a Court , Council , Committee or Commissioners named 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 Publick 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 Naturalized , and shall enjoy all the Priviledges 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 Publik 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 mention'd , 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 Publick 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 Prize ; That those that fail , ●ommonly discover themselves , and others more effectually study Secrecy , That tho' the Arguments urg'd in the Second General Article be not Infallible , yet they cannot but 〈◇〉 confessed to ●e 〈◇〉 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 f●om acting , but that 't is 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 Souldier is not sure of Victory , nor the Husbandman of his Harvest . Men of all ranks daily lay Wagers , ●ithout 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 disswade 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 medle with the Art are ordinarily look'd upon to be either Deceivers or Deceived , but there being visibly nothing of that natu●● in this Case , it can never be thought Dishonorable 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 Dishonor to encourage publickly 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 stopp'd , ( 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 Publick , 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 satisfy'd 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 Errour .

The Conclusion . The reason for Publishing this Case , is not that the person that wrote it is absolutely certain of the reality of the Hermetick 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 expences 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 appear'd , when so sufficient and advantagious 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 Publick , ) is the End of this Case . If there are any Adepts , they will then surely concur with these measures , and with this design .