One point more on the words: “Without Him was not anything made.” The question about evil must receive adequate discussion; what was said of it has not, it is true, a very likely appearance, and yet it appears to me that it ought not to be simply overlooked. The question is whether evil, also, was made through the Logos, taking the Logos, now be it well noted, in the sense of that reason which is in every one, as thus brought into being by the reason which was from the beginning. The Apostle says: “Without the law sin was dead,” and adds, “But when the commandment came sin revived,” and so teaches generally about sin that it has no power before the law and the commandment (but the Logos is, in a sense, law and commandment), and there would be no sin were there no law, for, “sin is not imputed where there is no law.” And, again, there would be no sin but for the Logos, for “if I had not come and spoken unto them,” Christ says, “they had not had sin.” For every excuse is taken away from one who wants to make excuse for his sin, if, though the Word is in him and shows him what he ought to do, he does not obey it. It seems, then, that all things, the worse things not excepted, were made by the Logos, and without Him, taking the nothing here in its simpler sense, was nothing made. Nor must we blame the Logos if all things were made by Him, and without Him nothing was made, any more than we blame the master who has showed the pupil his duty, when the instruction has been such as to leave the pupil, should he sin, no excuse or room to say that he erred through ignorance. This appears the more plainly when we consider that master and pupil are inseparable. For as master and pupil are correlatives, and belong together, so the Logos is present in the nature of reasonable beings as such, always suggesting what they ought to do, even should we pay no heed to his commands, but devote ourselves to pleasure and allow his best counsels to pass by us unregarded. As the eye is a servant given us for the best purposes, and yet we use it to see things on which it is wrong for us to look, and as we make a wrong use of our hearing when we spend our time in listening to singing competitions and to other forbidden sounds, so we outrage the Logos who is in us, and use Him otherwise than as we ought, when we make Him assist in our transgressions. For He is present with those who sin, for their condemnation, and He condemns the man who does not prefer Him to everything else. Hence we find it written: “The word which I have spoken unto you, the same shall judge you.” That is as if He should say: “I, the Word, who am always lifting up my voice in you, I, myself, will judge you, and no refuge or excuse will then be left you.” This interpretation, however, may appear somewhat strained, as we have taken the Word in one sense to be the Word in the beginning, who was with God, God the Word, and have now taken it in another sense, speaking of it, not only in reference to the principal works of creation, as in the words, “All things were made through Him,” but as related to all the acts of reasonable beings, this last being the Logos (reason), without whose presence none of our sins are committed. The question arises whether the Logos in us is to be pronounced the same being as that which was in the beginning and was with God, God the Word. The Apostle, certainly, does not appear to make the Logos in us a different being from the Logos who was in the beginning with God. “Say not in thine heart,” he says, “who shall go up into heaven; that is to bring Christ down, or who shall go down into the abyss; that is to bring Christ up from the dead. But what saith the Scripture? The Logos is very nigh thee, in thy mouth and in thy heart.”