Let us remember that there is but one way of escape from the all-encompassing deceit of sin. It is in “learning Christ.” Not in learning _about_ Christ, but in learning _Him_. It is a common artifice of the great deceit to “wash the outside of cup and platter.” The old man is improved and civilized; he is baptized in infancy and called a Christian. He puts off many of his old ways, he dresses himself in a decorous garb and style; and so deceives himself into thinking that he is new, while his heart is unchanged. He may turn ascetic, and deny this or that _to_ himself; and yet never deny _himself_. He observes religious forms and makes charitable benefactions, as though he would compound with God for his unforsaken sin. But all this is only a plausible and hateful manifestation of the lusts of deceit. To learn the Christ, is to learn the way of the cross. “Take my yoke upon you, and learn of me,” He bids us; “for I am meek and lowly in heart.” Till we have done this, we are not even at the beginning of our lesson. From the perishing old man the apostle turns, in verses 23, 24, to the new. These two clauses differ in their form of expression more than the English rendering indicates.[124] When he writes, “that ye be renewed in the spirit of your mind,” it is a _continual rejuvenation_ that he describes; the verb is present in tense, and the newness implied is that of recency and youth, newness in point of age. But the “new man” to be “put on” (ver. 24) is of a _new kind and order_; and in this instance the verb is of the aorist tense signifying an event, not a continuous act. The new man is put on when the Christian way of life is adopted, when we enter personally into the new humanity founded in Christ. We “put on the Lord Jesus Christ” (Rom. xiii. 14), who covers and absorbs the old self, even as those who await in the flesh His second advent will “put on the house from heaven,” when “the mortal” in them will be “swallowed up of life” (2 Cor. v. 2-4). Thus two distinct conceptions of the life of faith are placed before our minds. It consists, on the one hand, of a quickening, constantly renewed, in the springs of our individual thought and will; and it is at the same time the assumption of another nature, the investiture of the soul with the Divine character and form of its being.