A vindication of the Animadversions on Fiat lux

The Design or Fiat Lux, I took to be the promotion of the Papal Interest; and the whole of it, in the relation of its parts unto one another, and the general End aimed at in it, to be a persuasive induction unto the embracement of the present Roman Faith and Religion. The means insisted on for this end, I conceived principally to be these; 1. A declaration of the evils that attend differences in Religion, and disputes about it: 2. Of the good of Union, ⟨p. 5⟩Peace, Love, and Concord among Christians: 3. Of the impossibility of obtaining this good by any other ways or means, but only by an embracement of the Roman Catholic Faith and Profession, with a submission to the deciding Power and Authority of the Pope, or your Church: 4. A defence and illustration of some especial parts of the Roman Religion, most commonly by Protestants excepted against. This was my mistake; unto this mistake I acknowledge my whole discourse was suited. In the same mistake are all the persons in England, that ever I heard speak any thing of that discourse, of what persuasion in Religion soever they were. And Aristotle thought it worth while to remember our of Hesiod. Moral. Nicom. lib. 7. that [Greek or Hebrew] [Greek or Hebrew]. That report which so many consent in, is not altogether vain. But yet least this should not satisfy you, I shall mind you of one who is with you, [Greek or Hebrew], of as much esteem it may be as all the rest, and that is your self; you are your self in the same mistake: you know well enough that this was your End, this your Design, these the means of your pursuing it; and you acknowledge them immediately so to have been, as we shall see in the consideration of the evidence you tender to evince that mistake in me which you surmise.

The Disign or Fiat Lux, I took to be the promotion of the Papall Interest; and the whole of it, in the relation of its parts unto one another, and the generall End aimed at in it, to be a perswasive induction unto the embracement of the present Romane Faith and Religion. The means insisted on for this end, I conceived principally to be these; 1. A declaration of the evils that attend differences in Religion, and disputes about it: 2. Of the good of Union, ⟨p. 5⟩Peace, Love, and Concord among Christians: 3. Of the impossibility of obtaining this good by any other wayes or means, but only by an embracement of the Roman Catholick Faith and Profession, with a submission to the deciding Power and Authority of the Pope, or your Church: 4. A defence and illustration of some especiall parts of the Roman Religion, most commonly by Protestants excepted against. This was my mistake; unto this mistake I acknowledge my whole discourse was suited. In the same mistake are all the persons in England, that ever I heard speak any thing of that discourse, of what perswasion in Religion soever they were. And Aristotle thought it worch while to remember our of Hesiod. Moral. Nicom. lib. 7. that . That report which so many consent in, is not altogether vain. But yet least this should not satisfie you, I shall mind you of one who is with you, , of as much esteem it may be as all the rest, and that is your self; you are your self in the same mistake: you know well enough that this was your End, this your Designe, these the means of your persuing it; and you acknowledge them immediately so to have been, as we shall see in the consideration of the evidence you tender to evince that mistake in me which you surmize.