And that you may learn that we know this from the first, the Lawgiver,1520 when He after- wards gave laws, and said, “Thou shalt not kill,”1521 did not add, “since murder is an evil thing,” but simply said, “Thou shall not kill;” for He merely prohibited the sin, without teaching. How was it then when He said, “Thou shalt not kill,” that He did not add, “because murder is a wicked thing.” The reason was, that conscience had taught this beforehand; and He speaks thus, as to those who know and understand the point. Wherefore when He speaks to us of another commandment, not known to us by the dictate of consciences He not only 422 prohibits, but adds the reason. When, for instance, He gave commandment respecting the Sabbath; “On the seventh day thou shalt do no work;” He subjoined also the reason for this cessation. What was this? “Because on the seventh day God rested from all His works which He had begun to make.”1522 And again; “Because thou wert a servant in the land of Egypt.”1523 For what purpose then I ask did He add a reason respecting the Sabbath, but did no such thing in regard to murder? Because this commandment was not one of the leading ones. It was not one of those which were accurately defined of our conscience, but a kind of partial and temporary one; and for this reason it was abolished afterwards.1524 But those which are necessary and uphold our life, are the following; “Thou shalt not kill; Thou shalt not commit adultery; Thou shalt not steal.” On this account then He adds no reason in this case, nor enters into any instruction on the matter, but is content with the bare prohibition. 10. And not only from thence, but from another consideration also, I will endeavour to shew you how man was self-taught with respect to the knowledge of virtue. Adam sinned the first sin; and after the sin straightway hid himself; but if he had not known he had been doing something wrong, why did he hide himself? For then there were neither letters, nor law, nor Moses. Whence then doth he recognise the sin, and hide himself? Yet not only does 1520 He seems to mean the Divine Lawgiver. See Hom. de Pœnit. VI. (4), where he speaks of the “One Law- giver of the two Covenants,” and so on Ps. xlvi. (al. xlvii.) (5), Ben. t. 5, p. 196; A. in Matt. Hom. XVI. Ben. t. 7, p. 213, B. 1521 Exod. xx. 13. 1522 Exod. xx. 10. 1523 Deut. xxi. 18. 1524 κατελύθη μετὰ ταῦτα. See on Matt. v. 17, Hom. XVI. (1), St. Augustin, contr. Faust. vi. 4, speaks of it as allegorical, and now become superfluous in the letter. And Ep. lv. (al. cxix.), (Ad inq. Jan. i. 2), c. 22, he writes, “of all the Ten Commandments only that of the Sabbath is enjoined to be observed figuratively, which figure we have received to be understood, not to be still celebrated by rest of the body.” St. Chrys. on Gen. ii. 3, Hom. X. (7), has, “Now already from the beginning God offered us instruction typically (αἰνιγματωδῶς), teaching us to dedicate and separate the one day in the circle of the week wholly to employment in things spiritual;” thus making the Sabbath a type of the Lord’s Day, and rest from secular, of rest in spiritual work. 612 Homily XII