The law unsealed

2. Though the positive Commandment, or (the positive part of the Commandment) be of alike force and Authority with the negative, as to the obligation it layeth on us to duty, yet it doth not tie us to all occasions and times, as negatives do: Hence is that common Maxim, that affirmative Commands tie and oblige semper ever, that is, they never want their Authority, and we are never absolved from their obedience▪ but they do not oblige and tye ad semper, that is, in all differences of time we are not tied to the exercise of the duties enjoined; negatives again oblige both somper and ad semper, that is, always, and in all differences of time: For instance, in the third Commandment, the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer, reading and hearing, &c. So in the fourth Commandment we are required to sanctify the Sabbath, by waiting on Ordinances, &c. This makes these still duties, so as to pray, hear, &c. are still duties, but we are not to be, and should not be always exercised in these duties, for we must abound in other duties also of necessity, and mercy, we must eat, and sleep, &c. and when we sleep, we can neither act love, nor sear. Again, the negative part is, not to profane the Lords Name in his Ordinances; this may not be done at any time: The reason of the difference is this, because in affirmatives we are not always tied to the acts of Duties and Graces▪ but to the Disposition and Habit. Habits are a Spiritual Quality, a (Vis) or Power sitting and enabling for bringing forth these acts; and for the bringing them forth in the due time and season, when they shall be called for; but in sinful things we are prohibited, not only the habits, but the acts also: the one is always and ever a sin, but the other is not always called for as duty. If any desire Rules to know when a duty is called for; as for instance, when we are to pray, hear, &c. it is hardly possible to be particular in this, yet we may try it by these Generals.

2. Though the positive Commandment, or (the positive part of the Commandment) be of alike force and Authority with the negative, as to the obligation it layeth on us to duty, yet it doth not tye us to all occasions and times, as negatives do: Hence is that common Maxime, that affirmative Commands tye and oblige semper ever, that is, they never want their Authority, and we are never absolved from their obedience▪ but they do not oblige and tye ad semper, that is, in all differences of time we are not tyed to the exercise of the duties enjoyned; negatives again oblige both somper and ad semper, that is, alwayes, and in all differences of time: For instance, in the third Commandment, the affirmative part is to use the Lords Name and Ordinances holily and reverently in prayer, reading and hearing, &c. So in the fourth Commandment we are required to sanctifie the Sabbath, by wating on Ordinances, &c. This makes these still duties, so as to pray, hear, &c. are still duties, but we are not to be, and should not be alwayes exercised in these duties, for we must abound in other duties also of necessity, and mercy, we must eat, and sleep, &c. and when we sleep, we can neither act love, nor sear. Again, the negative part is, not to prophane the Lords Name in his Ordinances; this may not be done at any time: The reason of the difference is this, because in affirmatives we are not alwayes tyed to the acts of Duties and Graces but to the Disposition and Habit. Habits are a Spiritual Quality, a (Vis) or Power sitting and enabling for bringing forth these acts; and for the bringing them forth in the due time and season, when they shall be called for; but in sinful things we are prohibited, not only the habits, but the acts also: the one is alwayes and ever a sin, but the other is not alwayes called for as duty. If any desire Rules to know when a duty is called for; as for instance, when we are to pray, hear, &c. it is hardly possible to be particular in this, yet we may try it by these Generals.