(1) Of GIVING: We are to contribute to others such a share of the things committed to our trust, as may not destroy the part that is necessary to our own happiness. Hence are obligatory the virtues (_a_) in regard to Gifts, _Liberality, Generosity, Compassion, &c._; (_b_) in regard to Common Conversation or Intercourse, _Gravity and Courteousness, Veracity, Faith, Urbanity, &c._ (2) Of RECEIVING: We are to reserve to ourselves such use of our own, as may be most advantageous to, or at least consistent with, the good of others. Hence the obligation or the virtues pertaining to the various branches of a limited Self-Love, (_a_) with regard to our _essential parts_, viz., Mind and Body--_Temperance_ in the natural desires concerned in the preservation of the individual and the species; (_b_) with regard to _goods of fortune--Modesty, Humility, and Magnanimity_. V.--He connects Politics with Ethics, by finding, in the establishment of civil government, a more effectual means of promoting the common happiness according to the Law of Nature, than in any equal division of things. But the Law of Nature, he declares, being before the civil laws, and containing the ground of their obligation, can never be superseded by these. Practically, however, the difference between him and Hobbes comes to very little; he recognizes no kind of earthly check upon the action of the civil power. VI.--With reference to Religion, he professes to abstain entirely from theological questions, and does abstain from mixing up the doctrines of Revelation. But he attaches a distinctly divine authority to his moral rules, and supplements earthly by supernatural sanctions. RALPH CUDWORTH. [1617-88.] Cudworth's _Treatise concerning Eternal and Immutable Morality_, did not appear until 1731, more than forty years after his death. Having in a former work ('Intellectual system of the Universe') contended against the 'Atheistical Fate' of Epicurus and others, he here attacks the 'Theologick Fate' (the arbitrarily omnipotent Deity) of Hobbes, charging him with reviving exploded opinions of Protagoras and the ancient Greeks, that take away the essential and eternal discrimination of moral good and evil, of just and unjust.