The moral precepts contained in Moses' decalogue to the people of Israel, was previously known to every nation under heaven, and in all probability by them as much practised as by the tribes of Israel. Their keeping the seventh day of the week as a sabbath was an arbitrary imposition of Moses, (as many other of his edicts were) and not included in the law of nature. But as to such laws of his, or those of any other legislator, which are morally fit, agree with, and are a part of the natural law, as for instance; "Thou shalt not covet," or "kill." These positive injunctions cannot add anything to the law of nature, inasmuch as it contains an entire and perfect system of morality; nor can any positive injunctions or commands enforce the authority of it, or confer any additional moral obligation on those to whom they are given to obey; the previous obligation of natural religion, having ever been as binding as reason can possibly conceive of, or the order and constitution of the moral rectitude of things, as resulting from God, can make it to be. To illustrate the argument of the obligatory nature of the natural law let us reverse the commandments of the decalogue, by premising that Moses had said thou shalt covet; thou shalt steal and murder; would any one conclude, that the injunctions would have been obligatory? surely they would not, for a positive command to violate the law of nature could not be binding on any rational being. How then came the injunctions of Moses, or any others, to be binding in such cases, in which they coincide with the law of nature? We answer, merely in consequence of the obligatory sanctions of the natural law, which does not at all depend on the authority of Moses or of any other legislator, short of him who is eternal and infinite; nor is it possible that the Jews, who adhere to the law of Moses, should be under greater obligation to the moral law, than the Japanese; or the Christians than the Chinese; for the same God extends the same moral government over universal rational nature, independent of Popes, Priests and Levites. But with respect to all mere positive institutions, injunctions, rites and ceremonies, that do not come within the jurisdiction of the law of nature, they are political matters, and may be enacted, perpetuated, dispensed with, abolished, re-enacted, compounded or diversified, as conveniency, power, opportunity, inclination, or interest, or all together may dictate; inasmuch as they are not founded on any stable or universal principle of reason, but change with the customs, fashions, traditions and revolutions of the world; having no centre of attraction, but interest, power and advantages of a temporary nature.