Of course this does not mean that we are freed from the moral law, that certain evil things in ourselves and in others are not always the results of an evil spirit, but rather that in addition to avoiding and shunning those things which are obviously evil, we must with equal care avoid doing even good things in a bad spirit.  The commandments still stand, the moral law is abated not one jot, but in Christianity and in Christianity alone are we given power to fulfill the law and to add the new commandment, the summing up of them all, of love to God and man.  No human soul comes into the world without some desire to be good, because each human soul is a child of God.  To each one, not blinded by pride (and surely it should be easy in these days to be humble) comes, sooner or later, the realization of his own inability of himself to do what he would, the need for a power outside himself, the power which is available and of which we have heard “I am come that ye might have life and more abundantly.”  Let us examine how the apostles set about living this abundant life.  In Dr. Genung’s “The Life Indeed” we read, “One and all they made it a matter of the spirit that is the man, but the spirit they recognized was not an abstraction, or a theory, but a present Person and helper who was witnessing with their spirits.  St. John makes the matter equally definite:  ‘The Son of God,’ he says, ’was manifest that he might destroy the works of the Devil,’ and St. Paul, mindful of the inner subtleties of the conflict, warns his readers that Satan has changed his tactics and has transformed himself into an angel of light.  I am not sure that we have gained greatly by letting our notions of spiritual life grow dim and abstract.  Perhaps for this very reason the rebellious, negative, designing spirit that is so prone to invade the hearts of us all is the more free to gain a foot-hold and go about controlling the tone of our life.  There is real advantage in bringing the large issues of life to a point where not only our mind but, as it were, our senses, can lay hold on them.  It is the impulse of simple-minded men like those early disciples, and if we continue straight-seeing we do not outgrow it.  What makes these views of life so deep is not that they are less simple than those of others, but that they are more simple.  To St. John the reality that has come to win the world is not the promise of salvation, or prophecy of an eventual life eternal, but just life without modification or limitation, life absolute, full-orbed, pulsating through worlds seen and unseen alike.  ’I am the Life,’ he makes Christ say, not, ‘I am working to secure it.’  St. John it is who preserves to us that conception of eating the Flesh and drinking the Blood of the Son of Man.  No philosopher in the world, we may roundly say, would ever have put it so, and yet how effectually is thus revealed what it means to get the power of the new life thoroughly incorporated with our blood and breath.  He it is who identifies the most inner values of life with the simplest acts and experiences, reducing it to terms of eating bread and drinking water, and walking in daylight, and bearing fruit like the branches of a vine and following like sheep the voice of a shepherd, and entering a door and finding pasture.”