_First_, Hence we may clearly see, where lies the distinction between what is positive and what is moral in religion. Moral _precepts_, are precepts the reasons of which we see: positive _precepts_, are precepts the reasons of which we do not see.[151] Moral _duties_ arise out of the nature of the case itself, prior to external command. Positive _duties_ do not arise out of the nature of the case, but from external command; nor would they be duties at all, were it not for such command, received from Him whose creatures and subjects we are. But the manner in which the nature of the case or the fact of the relation, is made known, this doth not denominate any duty either positive or moral. That we be baptized in the name of the Father is as much a positive duty, as that we be baptized in the name of the Son, because both arise equally from revealed command: though the relation which we stand in to God the Father is made known to us by reason, and the relation we stand in to Christ, by revelation only. On the other hand, the dispensation of the Gospel being admitted, gratitude as immediately becomes due to Christ, from his being the voluntary minister of this dispensation, as it is due to God the Father, from his being the fountain of all good; though the first is made known to us by revelation only, the second by reason. Hence also we may see, and, for distinctness’ sake, it may be worth mentioning, that positive institutions come under a twofold consideration. They are either institutions founded on natural religion, as baptism in the name of the Father; (though this has also a particular reference to the gospel dispensation, for it is in the name of God, as the Father of our Lord Jesus Christ:) or they are external institutions founded on revealed religion; as baptism in the name of the Son; and of the Holy Ghost. _Secondly_, From the distinction between what is moral and what is positive in religion, appears the ground of that peculiar preference, which the Scripture teaches us to be due to the former.