XXX. (92) It is therefore very natural that Adam, that is to say the mind, when he was giving names to and displaying his comprehension of the other animals, did not give a name to himself, because he was ignorant of himself and of his own nature. A command indeed is given to man, but not to the man created according to the image and idea of God; for that being is possessed of virtue without any need of exhortation, by his own instinctive nature, but this other would not have wisdom if it had not been taught to him: (93) and these three things are different, command, prohibition, and recommendation. For prohibition is conversant about errors, and is directed to bad men, but command is conversant about things rightly done; recommendation again is addressed to men of intermediate character, neither bad nor good. For such a one does not sin so that any one has any need to direct prohibition to him, nor does he do right in every case in accordance with the injunction of right reason. But he is in need of recommendation, which teaches him to abstain from what is evil, and exhorts him to aim at what is good. (94) Therefore there is no need of addressing either command, or prohibition, or recommendation to the man who is perfect, and made according to the image of God; For the perfect man requires none of these things; but there is a necessity of addressing both command and prohibition to the wicked man, and recommendation and instruction to the ignorant man. Just as the perfect grammarian or perfect musician has need of no instruction in the matters which belong to his art, but the man whose theories on such subjects are imperfect stands in need of certain rules, as it were, which contain in themselves commands and prohibitions, and he who is only learning the art requires instruction. (95) Very naturally, therefore, does God at present address commands and recommendations to the earthly mind, which is neither bad nor good, but of an intermediate character. And recommendation is employed in the two names, in that of the Lord and of God. For the Lord God commanded that if man obeyed his recommendations, he should be thought worthy of receiving benefits from God; but if he rejected his warnings, he should then be cast out to destruction by the Lord, as his Master and one who had authority over him. (96) On which account, when he is driven out of Paradise, Moses repeats the same names; for he says, “And the Lord God sent him forth out of the Paradise of happiness, to till the ground from which he had been Taken.”{20}{#ge 3:23.} That, since the Lord had laid his commands on him as his Master, and God as his Benefactor, he might now, in both these characters, chastise him for having disobeyed them; for thus, by the same power by which he had exhorted him does he also banish him, now that he is disobedient.