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A Christian life, here, is regarded as it were from the latent similitude of raiment. As a beggar puts off his rags — his tattered and torn habiliments — and is clothed like an honoured man; so we are to put off the old man and his deeds — clothing, as it were — and put on the new man, created in righteousness and true holiness. Or, as one that has been in an infected port must lay aside the garments that have in them the seed of disease, and be clothed afresh, so that he shall neither carry it for himself, nor contagion for others; so we are to put off the old, and put on the new. But you will observe that there are in this passage which I have read inculcations of certain fundamental morals, as precedent to the full work of God in the soul. Truth, in opposition to lies; honesty, in opposition to craft and stealing; purity, in opposition to all manner of corrupt desires; general integrity and uprightness — these are inculcated as the indispensable prerequisites of Christian life. Taking them in their inverse order, by "purity" I understand the dominance in the soul of the higher affections and sentiments over the lower appetites and passions. It is the term that antagonizes with a life of lust and of salacious desire. We mean by "purity," the predominance of the affections and of the moral sentiments. By "fidelity," one means, in a general way, the absolute faithfulness of men to trust reposed in them — that tendency in a man which makes it sure that he will be faithful in his relations to others, and in all his trusts. By "honesty," I mean righteous, equitable dealing in all relations between man and man — not what the law requires, but what is, according to man's best light, right between man and man. By "truth," is meant the inward love of that which is, and the disposition to use the truth of fact and the truth of relation, just as they are, in all our representations among men. These qualities must exist in controlling strength in every worthy character. As it is in the matter of truth, so it is in the matter of honesty. "Is he an honest man?" Oh! I do not think he would steal." "But is he an honest man? Would he knowingly take advantage?" "Well, it is not for me to say." It's for you to say. You have said it. Not to be able to say the contrary is to say that. And are there not hundreds of thousands of men who hold their heads up very well as they move in society, who are for the time being prosperous, and of whom those that know them say, "They will take every advantage they can; they need watching; they need all that the Church gives them, and all that the customs of society give them, to keep them from dishonesty." A man's reputation always tracks him, and follows him; and if it is in him to be dishonest, it is in ether people to know it. Your reputation is only the shadow that your character throws. Now, on character and reputation a man's prosperity depends in this world, largely. The man who has the goodwill and the good nature of the men among whom he lives, of the society in which he dwells, is like a craft that has the wind astern, and is helped thereby. Truth, honesty, fidelity, and purity win confidence. And there is this capital for a young man. These qualities, too, simplify the working forces of life. A crafty, plotting man always has a tangled skein in his hand. He has to think, "What did I say yesterday?" and he forgets. He has to think, "Let me see; did I, or did I not, cheat on this or that occasion?" A dishonest man has to keep a journal, or he will be perpetually running across his own tracks. No man's memory is good enough journal for such a purpose as that. Men are made safe, too, by these simple and sterling virtues. He certainly is safe, who, whether he be at the top or at the bottom, alike is prosperous; but when a man's prosperity turns largely upon his actual manhood, his manhood does not depend upon his relative position in regard to wealth. There is the man of the Island, Garibaldi, just making the ends meet; just gaining his raiment and food; refusing bribes, refusing gifts, refusing all overtures of greatness that are in the lower sphere; a man that lives with a magnificent ambition of patriotism and a perpetual sacrifice of himself. When all the stuff that we can call men in our day — the buyable, the bribable, stuff — is washed away in the sewer, such men as these will stand, and their names shall be held in everlasting remembrance. The memory of the wicked shall rot. The name of the righteous shall shine brighter and brighter until the very perfect day. In application of these views and reasonings I remark —

1. How few can stand an examination on these fundamental points, if they take the law of God as their light and their test!

2. Not, less, perhaps more, is required of women than of men. Their relations to society, their relations as wives and mothers, make it peculiarly desirable that they should be fountains and models of virtue.

3. These simple moralities, in our circumstances in life, and under the temptations which are brought to bear upon us, will necessitate a determined battle. Some men conquer easier than others. I believe in hereditary tendencies. Men like gilded characters and silvered characters; but they do not like gold nor silver in character. And there is a prevalent impression that a man stands in his own way if he is too rigorous. You shall hear it said, "What does a man want to be such a fanatical fool for, as to always tell the truth? What is the use of a man's breaking his own back by being so honest as that? Great are the forces that are ready to pull you down; but if you did but know it, greater are they that are for you than are they that are against you."

(H. W. Beecher.)

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KJV: That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;

WEB: that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit;