A friendly debate between Satan and Sherlock containing a discovery of the unsoundness of Mr. William Sherlocks principles in a late book entituled A discourse concerning the knowledge of Jesus Christ &c., by this only medium, that they afford the Devil the same grounds for his hope of salvation that they do mankind, and so subvert the Gospel and transform Christianity into Mahumetanism / by an hearty enemy of Mahumetanism.

TO THE READER.

A Sufficient (though a short) account of the design of these Sheets hath been al∣ready given in the Title Page; yet the Author con∣ceives himself obliged to make an Apo∣logy for three things, which he presumes an intelligent Reader may fault in them.

1. That they come out so late, when many Persons of ability have foiled the Adversary; and when he hath mollified the harshness of many expressions here re∣peated, in a second Discourse. To the former he answers, That none hath dealt with Mr. Sherlock upon the medium here suggested; and that the World had

had these Sheets sooner, if this medium they contain, had come sooner in his thoughts. To the latter, that he finds not in Mr. Sherlocks second Discourse, any retractation of his unscund Tenets, though he seems upon second thoughts not so well pleased with his own Phraseo∣logy, as giving cause to every Man whose addition is Christian, to suspect, that under a pretence of rectifying mi∣stakes, he designed to expose all Reli∣gion (which not without cause he inti∣mated his fear of, Pref. p. 3. of his first Discourse).

2. It may be blamed that Mr Sherlocks Principles are represented under this form of a Dialogue; and with so odi∣ous a choice of a Dialogist: For the form it self, the Author might suppose the examples which some of Mr Sh's. per∣suasion have set him, a sufficient justifi∣cation. Mr Hoard in a book Entituled, Gods Love to Mankind, hath framed a Conference between Tempted and Mini∣ster,

to shew how uncapable the Tempt∣ed are of true comfort, or Ministers to give it, upon the Church of England's Principles, in the Quinquarticular Con∣troversie. And this perhaps occasioned a most learned Father of the Church of England's accurate Discourse against the whole Book. And since, an Anonimous Author published in Latin a Dialogue, called Fur praedestinatus, Elect Thief. between a Calvinist Minister, and a Thief condemned to be hanged, with a design to expose the Doctrine of the Protestant Churches in the Five Points; which gave an Alarm to a learned Son of the Church of England, and made him take Arms in its defence and vindication. And since them, one bearing the name of the Irish-Saint, hath published Two parts of a Friendly-Debate. And since him (to trouble the Reader with no more Exam∣ples) another hath Printed, A Dis∣course between Two intimate Friends. Both which last, drive on the same de∣sign with the two first, but more covert∣ly,

upon pretence of lashing the Non-Con∣formists only (whom yet the Church of England hath more than once acknow∣ledged for Conformists in Doctrine). The Author of this Dialogue will not de∣ny, (what he supposes any intelligent Reader may except against the use of them) that Dialogues give an advan∣tage to their Compiler to put what words he pleases into his Adversaries mouth, to the prejudice of his own Cause. And whether the Compilers of the Dialogues above-mentioned, have not therefore made choice of this, rather than ano∣ther form of Discourse? And whether they have not sufficiently improved it to that end, he had rather others, than himself should say? As for himself, he can alledg, that the medium he hath pitcht upon, hath almost necessitated him to appear in this Garb: And whe∣ther he hath made a virtue (or a vice) of necessity, he is very well contented the Reader should be judg (as indeed he will be, be the Author pleased or dis∣pleased):

And that he may judg aright he is desired to observe, that what is Printed in a different Character, with the number of a Page, is Mr. Sherlocks own words: The rest (except now and then a little merriment, or chiding) contains Conse∣quences, and Explications of his Princi∣ples, so easie and uninforced in the Au∣thors own judgment, that he does hereby boldly offer himself to be tried by his Countrey. If fair words would win belief, he might borrow Mr. Sherlocks (which are fresh in memory) I have represented his Opinions in his own words, and am not conscious to my self, that I have put any other sense upon his words than he intended; and I cannot see what reason any Man hath to take it ill, that I repeat that which he himself thought fit to publish, Pref. p. 3. But so many have said of him, Quid verba audiam, cum facta videam, What do you tell me of words, when I see contrary deeds. That the Au∣thor is afraid lest his own sincerity should be suspected, eo nomine, because he affects

to profess it in Mr. Sherlocks words: However he hath run the venture for once, being assured that the words are in∣nocent enough, how guilty soever of abu∣sing them Mr Sherlock may have been. The only thing that the Author of this Dia∣logue conceives a less observant Reader may have just cause to dislike, is, that Mr. Sh. is brought in as ex professo, designing to give the Devil hopes of Salvation; which yet he no where does throughout his whole Biok. But for that, the Au∣thor is willing to be quit or cast, as Mr. Sherlocks own Practice and Apology for it, shall give their verdict. His Practice is this, That he brings in the Learned men against whom he Writes, as renouncing Christ's mediation, and trusting to the goodness of his Nature; as setting up a new Religion, which hath no Covenant, and no Promise, p. 23. and as quitting Christs Promise and his Covenant, to rely and rowl upon his Person, p. 24. The Apology is this, This is so very absurd at first

sight, that I know no Man will own in it so many words, nor do I charge any Man with it; but I say, this is the na∣tural Interpretation of trusting in the Person of Christ, in his Blood, and Merits, and All-sufficiency, and of re∣lying and rowling the Soul on Christ for Salvation, and the like Phrases of a late date, in which some men place the whole Mystery of the Gospel, p. 24. mutatis mutandis; the Author accepts it for his Apology, that to give the De∣vil as fair hopes of Salvation as Man∣kind, is so very absurd, that he knows Mr. Sherlock will not own it in so many words, nor does the Author charge him with it; but he says, This is the natural Interpretation of Gods loving all his creatures, according to the capacity of their Natures, and of Gods fetching the Reason of his Love to them, from their holiness (and that imperfect too); and of making the creatures ground of hope of pardon and acceptance, to be not an offer'd Saviour, or a Promise, but Gods

gracious Nature, which obliges him to receive a penitent sinner, and to reward all his good actions, which are sincerely (though not perfectly) good; and the like Doctrines of a late date, which Mr. Sherlock puts in the place of the whole mystery of the Gospel, till Christs Incar∣nation (as the Dialogue will more par∣ticularly inform the Reader). And what is this (by the by) to retort Mr. Sher∣locks unjust charge upon his Antagonists, most justly upon himself, but to re∣nounce Christs Mediation, and trust to the goodness of his Nature [as God] and to set up a new Religion, which hath no Covenant, and no Pro∣mise?

As for the choice (odious enough) of a Dialogist to hold Mr. Sherlock in Di∣scours••: The Author could not avoid it, in regard of the Medium he insists upon. For who can be imagined a fitter Person to debate the Point with him, whether there be any ground of hope for the De∣vils

Salvation, than the person con∣cerned, Satan himself?

3. The last thing that some Readers may fault is, That this Dialogue de∣tracts from the Devils abilities of ma∣naging a Controversy: For he is com∣monly introduced as acquiescing in Mr. Sherlocks grounds, which are liable enough to exception. To that the Au∣thor replies, that there is a Fitness and a Necessity of representing the Devil as a mean Disputant. A Fitness, There being nothing so dishonourable to him∣self, which the Devil will not submit to, to attain his mischievous end, the in∣volving mankind, into the same irre∣parable misery with himself (as dayly experience assures us): Satan may be presumed to be well enough contented to seem overcome by Mr. Sherlocks argu∣mentation, That sinful men may be in∣duced to lean upon an house which will not stand, to take up strong hopes upon weak grounds, which will certainly fail

them when they most need them. A Necessity, in regard of the deficiency of Mr. Sherlocks Book (to which the Dialogue is confined) which affords not answers to multitudes of exceptions (which might have been put into Satans mouth) against the Principles therein contained.

And perhaps some Readers may find a fourth fault, that the Author brings in Satan as playing upon Mr Sherlock. But hath not Mr Sherlock taken the same liberty with his Antagonists? Yes, and made an Apology for it. The Au∣thor is content to do so too, and to un∣dergo the censure of a Fool, Qui maluit culpam excusare, quum non committe∣re, i. e. who had rather commit a fault, and get a pardon by an Apology; than to be innocent, and so stand in need of neither: And one Apology will serve us both (only changing the persons). Where he pretends to argue gravely, I have ex∣amined his Arguments with all possible

gravity and solemnity; where he plain∣ly toys and trifles, I have so far com∣plied with his humour, as to smile sometimes, though as modestly, as any Man can desire. Pref. p. 3. But the Reader hath been too long detained in the Porch, he may now with the Au∣thors good leave go into the House it self, if he thinks there is any thing within that is worth the seeing.