the organs, taken on from 'the motion of particles' that
constitute 'the whole world.' All the more, therefore, must there exist
a superior power of Intellection and Knowledge of a different nature
from sense, a power not terminating in mere seeming and appearance
only, but in the reality of things, and reaching to the comprehension
of what really and absolutely is; whose objects are the immutable and
eternal essences and natures of things, and their unchangeable
relations to one another. These _Rationes_ or Verities of things are
_intelligible_. only; are all comprehended in the eternal mind or
intellect of the Deity, and from Him derived to our 'particular
intellects.' They are neither arbitrary nor phantastical--neither
alterable by Will nor changeable by Opinion.

Such eternal and immutable Verities, then, the moral distinctions of
Good and Evil are, in the pauses of the general argument, declared to
be. They, 'as they must have some certain natures which are the actions
or souls of men,' are unalterable by Will or Opinion. 'Modifications of
Mind and Intellect,' they are as much more real and substantial things
than Hard, Soft, Hot, and Cold, modifications of mere senseless
matter--and even so, on the principles of the atomical philosophy,
dependent on the soul for their existence--as Mind itself stands prior
in the order of nature to Matter. In the mind they are as
'anticipations of morality' springing up, not indeed 'from certain
rules or propositions arbitrarily printed on the soul as on a book,'
but from some more inward and vital Principle in intellectual beings,
as such whereby these have within themselves a natural determination to
do some things and to avoid others.

The only other ethical determinations made by Cudworth may thus be
summarized:--Things called _naturally_ Good and Due are such as _the
intellectual nature_ obliges to immediately, absolutely, and
perpetually, and upon no condition of any voluntary action done or
omitted intervening; things _positively_ Good and Due are such as are
in themselves indifferent, but the intellectual nature obliges to them
accidentally or hypothetically, upon condition, in the case of a
command, of some voluntary act of another person invested with lawful
authority, or of one's self, in the case of a specific promise. In a
positive command (as of the civil ruler), what _obliges_ is only the
intellectual nature of him that is commanded, in that he recognizes the
law