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.