Now the necessity of making restitution is binding through an affirmative precept.

Wherefore the affirmative precept demanded the first place.

Secondly, in so far as it is distinct from omission which is opposed to an affirmative precept.

But sins of omission seem to be always mortal, since they are opposed to an affirmative precept.

Hence, by omitting to act, a man sins only for the time at which the affirmative precept binds him to act.

Therefore this is the time when man is bound by God's affirmative precept, which the Lord expressed by saying (Zech.

Now the Old Law contains precepts about teaching-bothaffirmative precepts as, for example, (Deut.

For affirmative precepts do not bind for always.

Therefore it was unfitting that affirmative precepts should be framed in some matters, and negative precepts in others.

2: Further, the affirmative precepts in the Law are distinct from the negative precepts; e.g.

Because the affirmative precepts direct man to acts of virtue, while the negative precepts withdraw him from acts of vice.

Now affirmative precepts bind not for always, but for a fixed time, and at that time the sin of omission begins.

3: The sin of omission is contrary to an affirmative precept which binds always, but not for always.

2: Further, affirmative precepts are of greater import than negative precepts, since the affirmative include the negative, but not vice versa.

2), although affirmative precepts are always binding, they are not binding for always, but according to place and time.

1: In point of fact there is one affirmative precept about religion, namely: "Remember that thou keep holy the Sabbath Day."