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"Christians and Protestants, than "hath hitherto been met with." Which would be the most 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 Worshia and "the Rites and Ceremonies appoint"ed to be used therein, being Things " in their own Nature indifferent " and alterable, and so acknow" ledged, it is but reasonable, that " upon weighty and important Con• fider" fiderations, according to the various " Exigencies of Times and Occafions, " fuch Changes and Alterations may "be made therein, as to those that are " in Place and Authority should, from Time to Time seem either ne" cessary or expedient."

The Eyes of Mankind have been greatly opened, not only fince the Reformation, but even fince the Revolution. And that Liberty of Conversation and the Press, which the Inhabitants of these 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 present the Generality of these Nations seem 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 Ocсаfion, to remove those Rocks of Offence, which lie in the Way of fo many well-meaning Perfons.

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This attempt of his, he thinks, however, for many Reasons, to be worth the making, because, though it should not fucceed, yet he is sure 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 professing himself to be

Your GRACE'S

Most devoted, and

Most obedient

Humble Servant.

AN

ESSAY

ON

SPIRIT.

I.

T

That

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

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

[1] Præter Deum nulla datur, nec concipi potest Subftantia, (per Propofit. xiv.) hoc eft (per Defin.) Res, quæ in se est, & per se concipitur. Modi autem (per Defin. v.) fine Substantia, nec effe, nec concipi possunt: Quare hi in sola divina natura esse, & per ipfam folam concipi poffunt.

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

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vated, by P. Malbranche and Bishop Berkeley.

II. It may indeed be afferted, that there is in Nature but one Self-exiftent Being, Subsistence, or Substance, which, by way of Eminence, may therefore be called the Substance; or, figuratively and comparatively speaking, the only Being, Subfiftence, or Substance in Nature. For by these three Words, I would be understood to mean one and the fame Thing. The Logicians define Substantia to be Ens per fe fubfiftens &fubftans accidentibus. And I mean the fame Thing by a Being, Existence, Subfiftence, or Substance, that is, something capable of fupporting Modes, Accidents, Retations, or Properties, which are only different Words, to denote the various Manners or Modes, by which Existent Beings can raise Ideas in our Minds, or, which is the same Thing, can become knowable by us. Every Existence or Being, I therefore call a Substance; the Manner in which it makes an Impreffion on our Minds, I call a Mode; and the Effect or Impression, which is thereby made upon the Mind, I call an Idea.

Now

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