A vindication of the Animadversions on Fiat lux

First you tell me, pag. 4. That I mistake the drift and design of Fiat Lux, whilst I take that as absolutely spoken, which is only said upon an Hypothesis of our present condition here in England. This were a grand mistake indeed, that I should look on any thing proposed as an Expedient for the ending of Differences about Religion, without a supposition of Differences ⟨p. 6⟩about Religion. But how do you prove that I fell into such a mistake? I plainly and openly acknowledge that such differences there are; all my discourse proceeds on that supposition. I bewail the evil of them, and labour for moderation about them; and have long since ventured to propose my thoughts unto the world, to that purpose. All that you suppose in your Discourse on this account I suppose also; yea and grant it, unless it be some such thing as is in controversy between you and Protestants, which you are somewhat frequent in the supposal of unto your Advantage; and thereon would persuade them unto a relinquishment of Protistancy, and embracement of Popery, which is the end of your Book, and will be thought so, if you should deny it a thousand times: For quid ego verba audiam facta cum video? your Protestation comes too late, when the fact hath declared your mind: neither are you now at liberty to coin new designs for your Fiat. But this must be my mistake, which no man in his wits could possibly fall into; neither is it an evidence of any great sobriety to impure it to any man, whom we know not certainly to be distracted. But this mistake you tell me, caused me to judge and censure what you wrote, as impertinent, impious, frivolous, &c. No such matter; my right apprehension of your hypothesis, End, or Design, occasioned me to show, that your discourses were incompetent to prevail with rational and sober Persons, to comply with your desires.

First you tell me, pag. 4. That I mistake the drist and design of Fiat Lux, whilest I take that as absolutely spoken, which is only said upon an Hypothesis of our present condition here in England. This were a grand mistake indeed, that I should look on any thing proposed as an Expedient for the erding of Differences about Religion, without a supposition of Differences ⟨p. 6⟩about Religion. But how do you prove that I fell into such a mistake? I plainly and openly acknowledge that such differences there are; all my discourse proceeds on that supposition. I bewaile the evil of them, and labour for moderation about them; and have long since ventured to propose my thoughts unto the world, to that purpose. All that you suppose in your Discourse on this account I suppose also; yea and grant it, unless it be some such thing as is in controversie between you and Protestants, which you are somewhat frequent in the supposall of unto your Advantage; and thereon would perswade them unto a relinquishment of Protistancy, and embracement of Popery, which is the end of your Book, and will be thought so, if you should deny it a thousand times: For quid ego verba audiam facta cum video? your Protcstation comes too late, when the fact hath declared your mind: neither are you now at liberty to coyn new designes for your Fiat. But this must be my mistake, which no man in his wits could possibly fall into; neither is it an evidence of any great sobriety to impure it to any man, whom we know not certainly to be distracted. But this mistake you tell me, caused me to judge and censure what you wrote, as impertinent, impious, frivolous, &c. No such matter; my right apprehension of your hypothesis, End, or Designe, occasioned me to shew, that your discourses were incompetent to prevail with rationall and sober Persons, to comply with your desires.