1. _The principle of Moral Law_; thus enounced, "the action of a voluntary agent necessarily characterized as _right_ or _wrong_, supposes an immutable and universal standard of right--an absolute moral Law." 2. _The principle of Moral Obligation_; "the feeling of obligation to obey a law of duty supposes a _Lawgiver_ by whose authority we are obliged." 3. _The principle of Moral Desert_; "the feeling of personal accountability and of moral desert supposes a _judge_ to whom we must give account, and who shall determine our award." 4. _The pnnciple of Retribution_; "retributive issues in this life, and the existence in all minds of an impersonal justice which demands that, in the final issue, every being shall receive his just deserts, suppose a being of _absolute justice_ who shall render to every man according to his works." A more profound and exhaustive analysis may perhaps resolve all these primitive judgments into one universal principle or law, which Leibnitz has designated "_The principle or law of sufficient reason_," and which is thus enounced--there must be an ultimate and sufficient reason why any thing exists, and why it is, rather than otherwise; that is, if any thing begins to be, something else must be supposed as the adequate ground, and reason, and cause of its existence; or again, to state the law in view of our present discussion, "_if the finite universe, with its existing order and arrangement, had a beginning, there must be an ultimate and sufficient reason why it exists, and why it is as it is, rather than otherwise_." In view of one particular class of phenomena, or special order of facts, this "principle of sufficient reason" may be varied in the form of its statement, and denominated "the principle of substance," "the principle of causality," "the principle of intentionality," etc.; and, it may be, these are but specific judgments under the one fundamental and generic law of thought which constitutes the _major_ premise of every Theistic syllogism.