"Chriftians and Proteftants, than "hath hitherto been met with." Which would be the moft proper Method that could be taken, to render the Church of Ireland truly catholic; not by driving Members out of its Pale, on account of human Appointments and Determinations, in imitation of the Church of Rome; but by opening the Gates of its Communion as wide as was confiftent with the Gospel of Chrift.

་

The Preface to our Book of Common-Prayer declares, that "the parti"cular Forms of divine Worfhia and "the Rites and Ceremonies appoint"ed to be used therein, being Things "in their own Nature indifferent "and alterable, and fo acknow"ledged, it is but reasonable, that upon weighty and important Con

« fiderations, according to the various 66 Exigencies of Times and Occafions, "fuch Changes and Alterations may "be made therein, as to thofe that are “in Place and Authority should, from Time to Time feem either neσε ceffary or expedient."

The Eyes of Mankind have been greatly opened, not only fince the Reformation, but even fince the Revolution. And that Liberty of Converfation and the Prefs, which the Inhabitants of thefe Kingdoms have ever fince been gloriously indulged in, hath much promoted a Freedom of thinking, which was curbed and kept down, during the Dominion and Influence of Popery.

And as at prefent the Generality of thefe Nations feem more inclinable to listen to Reason than formerly, the Author of these Papers hath that Confidence

fidence, both in the Soundness of Your GRACE's Judgment, and the Prudence of Your Conduct, that he makes no Doubt of Your doing every thing that is proper upon this Occafion, to remove those Rocks of Offence, which lie in the Way of so many well-meaning Perfons.

This attempt of his, he thinks, however, for many Reasons, to be worth the making, becaufe, though it should not fucceed, yet he is fure of having that Satisfaction from it, that he can fay, Liberavi Animam meam; SEE YE TO IT: And that it furnishes him with an Opportunity of profeffing himself to be

Your GRACE'S

Moft devoted, and

Moft obedient

Humble Servant.

AN

ESSAY

ΟΝ

SPIRIT.

"T

HE Opinion of [1] Spinofa was, that there is no other Substance in Nature but God: That Modes cannot fubfift, or be conceived, without a Substance: That there is nothing in Nature but Modes and Subftances: And that therefore every Thing must be conceived as fubfifting in God.

Which Opinion, with fome few Alterations, hath been embraced and culti

[] Præter Deum nulla datur, nec concipi poteft Subftantia, (per Propofit. xiv.) hoc eft (per Defin.) Res, quæ in fe eft, & per fe concipitur. Modi autem (per Defin. v.) fine Substantia, nec effe, nec concipi poffunt: Quare hi in fola divina natura effe, & per ipfam folam concipi poffunt.

Spin. Oper. pofth. Ethices par. I. pag. 12.

vated, by P. Malbranche and Bishop Berkeley.

II. It may indeed be afferted, that there is in Nature but one Self-exiftent Being, Subfiftence, or Subftance, which, by way of Eminence, may therefore be called the Subftance; or, figuratively and comparatively fpeaking, the only Being, Subfiftence, or Subftance in Nature. For by these three

Words, I would be understood to mean one and the fame Thing. The Logicians define Subftantia to be Ens per fe fubfiftens & fubflans accidentibus. And I mean the fame Thing by a Being, Existence, Subfiftence, or Subftance; that is, fomething capable of fupporting Modes, Accidents, Retations, or Properties, which are only different Words, to denote the various Manners or Modes, by which Exiftent Beings can raise Ideas in our Minds, or, which is the fame Thing, can become knowable by us. Every Existence or Being, I therefore call a Subftance; the Manner in which it makes an Impreffion on our Minds, I call a Mode; and the Effect or Impreffion, which is thereby made upon the Mind, I call an Idea.

Now