Self-deception may be distinguished from hypocrisy. The former consists in a wrong judgment of our character; the latter, in assuming one which we are conscious we do not possess, with the view of imposing upon our fellow-men, and accomplishing some sinister design. With such gross dissimulation the reader may not be chargeable. The very name of hypocrite may be regarded by him with abhorrence. All his professions may be characterized by the utmost sincerity.
But though he may not intentionally deceive others, he may fatally deceive himself. "There is a way which seemeth right unto a man; but the end thereof are the ways of death." Prov. xiv, 12. Sincerity affords no conclusive evidence of piety. A man may be sincere in the belief of error, as well as in the belief of truth—sincere in doing wrong, as well as in doing right. Paul "verily thought that he ought to do many things contrary to the name of Jesus of Nazareth."
In the church of God there have ever been two classes of false professors. The one includes those who, in the common acceptation of the term, are hypocrites—those who, while they profess piety, are conscious they do not possess it; the other, those who view themselves in a state of grace, when in fact they are in a state of nature—of sin and condemnation.
Nothing is more common, and certainly nothing more fatal than self-deception. The number who are ruined by false views of religion is doubtless great, even when compared with those who perish in avowed infidelity or careless indifference. And as it is an act of kindness not less than an imperious duty to expose the delusions into which our fellow-men are liable to fall, we shall here endeavor to point out some of the modes in which the soul may be deceived in the judgment it forms of its spiritual state and eternal prospects.
1. Many are deceived by mistaking the mere dictates of the understanding for the gracious affections of the heart.
This class of persons may be distinguished by the correctness of their sentiments and their opposition to error. Early instructed in the principles of christianity, their minds have become stored with evangelical truth, and they will, perhaps, even "contend earnestly for the faith once delivered to the saints."
The doctrines of entire depravity, of a vicarious atonement, of justification by faith, of regeneration by the Holy Spirit, and of an eternal state of retribution, have their unqualified assent, and constitute most essential articles in their creed. It may be that their speculative acquaintance with these doctrines is superior to that of many humble believers, and instances are not wanting in which unsanctified men have written in defence of these doctrines with great ability and effect.
Now it is easy to conceive how such persons may mistake a mere intellectual conviction of the truth for holiness of heart, especially if with an orthodox creed there be connected morality of life and a strict attention to the forms of godliness. The truth, however, may be seen, and yet not loved. The head may be filled with light, while the heart remains chilled with spiritual death. Such is the case with the fallen angels. They both know and believe the truth.
There may be also an intellectual approbation of the truth where its sanctifying power is wholly unknown. The manifestation which God has made of himself in creation has sometimes called forth expressions of the highest admiration, while the heart has shown itself to be in a state of decided enmity against his character. It is related of a lecturer on philosophy that, in discoursing on the wisdom and power of God as displayed in the immensity of creation, he with his audience was wrought up into a rapture of apparent devotion, and yet in less than an hour's time after leaving the room, he was heard to curse and swear, as was his usual manner of conversation.
Another common defect in that class of persons whose delusion we are now exposing, is, that while they see the truth they are not affected by it. It is contemplated simply in the abstract, without any reference to its bearing upon themselves. Theology is studied as a science, and the head becomes filled with ideas, while the affections remain cold and unmoved. They know that God is a being of infinite perfection, but do not love him; that sin is an infinite evil, but do not hate it; that Christ is supremely glorious, but do not esteem him; that there is a heaven, but are not allured by it—a hell, but do not fear it. True religion respects not simply the understanding, but the heart; it requires love as well as light; feeling, deep, ardent feeling. "John the Baptist was a 'burning and shining light.' To shine is not enough, a glow-worm will do so; to burn is not enough, a fire-brand will do so. Light without heat will do but little good; and heat without light does much harm. Give me those christians who are burning lamps as well as shining lights."
Further, the truth may be known and yet not obeyed. It is one thing to know that repentance is a duty, another, to exercise repentance; one thing to know that faith in Christ is indispensable, another, actually to confide in him as the hope of the lost; one thing to know that "men ought always to pray," another, to "stir up ourselves to take hold on God." Religion is not mere speculation; it is obedience. "If ye know these things, happy are ye, if ye do them." "To him that knoweth to do good, and doeth it not, to him it is sin."
2. Humanity is often mistaken for christian benevolence.
Total as is the apostasy of man, there still remain in him certain feelings of kindness and sympathy, which may attach to him a high degree of amiableness, and which answer important purposes in the present state of existence. To be "without natural affection" is represented by the Apostle as the very climax of human depravity. Destitute as man is of love to God, there is notwithstanding a strong tendency in his nature "to weep with those that weep, and rejoice with those that rejoice"—to pity the miserable, and to relieve the needy. This sympathetic feeling is often regarded as proof of moral goodness, when, in fact, it may exist where there is an entire alienation from God. The feeling is simply constitutional or instinctive. It exists in irrational animals as well as in man. The former, it is well known, are often deeply affected in view of their suffering offspring, and to preserve them will even sacrifice themselves.
Nothing is more common than for persons to commiserate the temporal calamities of others, while they manifest the most reckless disregard to their spiritual interests. We have seen the fond mother excited with intense emotion at the sight of an afflicted child, while that mother had no heart to feel for the soul of her offspring, exposed to eternal death, or to offer up one prayer to God for its redemption. We have seen men denominated philanthropists, prompt in lending their aid for the amelioration of human suffering, and yet not merely indifferent to the spiritual condition of the world, but actually hostile to that very gospel which constitutes the only balm for the woes which sin has entailed upon our race. Even "the tender mercies of the wicked are cruel."122
3. Others are deceived by substituting mere animal excitement for holy emotion.
All our mental exercises produce more or less effect upon the body or the natural affections. It is not to be wondered at therefore that high religious emotions should sometimes overpower the animal frame. When Daniel had a view of the glory of Christ, there remained no strength in him. And John, speaking of a similar manifestation, says, "when I saw him I fell at his feet as dead." Such affections, however, afford no evidence either of the genuineness or the spuriousness of our religion. They are merely natural effects, evincing indeed a high degree of mental excitement without determining whether that excitement be produced by the agency of the Spirit, or whether it be a fire of our own kindling. No dependence, therefore, can be placed upon such appearances themselves as a test of our own piety or the piety of others. Men may be melted to tears, groan in anguish, tremble with fear, or be transported with joy, while the natural sympathies merely are excited, and the heart remains unchanged.
4. Remorse is often mistaken for repentance.
Remorse is that mental pain or anguish which is produced by a sense of guilt. This is widely different from true repentance; nor is there any necessary connection between the two. Cain, Pharaoh, Belshazzar, Judas, and thousands more whose sins found them out, and who were made to tremble in view of their consequences, remained entire strangers to the tenderness of contrition.
Perhaps the time was when the reader, like Gallio, "cared for none of these things." The subject of religion, if not treated with open contempt, was at least treated with criminal indifference. Instead of asking, "What must I do to be saved?" your incessant inquiry was, "What shall I eat, what shall I drink, or wherewithal shall I be clothed?" It is not so now. Your slumber has been broken. Light has been reflected upon your path; sin has revived; the world has lost its charms; and the salvation of the soul appears as "the one thing needful."
This change is certainly desirable. The sinner must be convicted before he can be converted; and yet no degree of conviction is evidence of conversion. The understanding may be enlightened and yet the heart maintain its rebellion. Conscience may be aroused, and yet not pacified by "the blood of sprinkling." Sin may be revealed, and yet not renounced. Obligation may be felt, and yet resisted. Conviction produces no change of character. It is light, but not holiness. It makes the sinner feel that he is lost, but does not necessarily secure his salvation. In the judgment of the great day, men will be overwhelmed with conviction, but there will be no repentance, no pardon—no hope.
5. Many confound selfish with holy affections.
It is not enough that the affections be moved on the subject of religion; they must be moved aright. It is not the degree of feeling we possess that determines our character, but the nature of that feeling. Under a conviction of the immense value of the soul and the fearful consequences of impenitence, the mind may be burdened with solicitude while sin still maintains its sway. "Let me die," said Balaam, "the death of the righteous, and let my last end be like his."
Unregenerate men may be as much excited on the subject of religion as true christians, but the nature of the excitement differs essentially. The Israelites at the Red Sea appeared greatly affected with gratitude to God for their deliverance, but they soon "forgot his works" and rebelled against his dispensations. While the Saviour was upon earth, going about doing good, many followed him for a time, not from a regard to his person and doctrine, but "for the loaves and fishes."
We are far from intimating that men should have no "respect to the recompense of reward;" but we maintain that God must be the supreme object of our affection, and that he must be loved not simply for the favors he has conferred upon us, but for his own intrinsic excellency. "If ye love them which love you, what reward have ye? do not even publicans the same?" An important distinction has been made between self-love and selfishness. The former consists in a proper regard to our own happiness. This principle is implanted in man by the Creator himself, and its operation is consistent with the highest degree of holiness. Selfishness is the inordinate love of our personal happiness, regardless both of the glory of God and the interests of our fellow-beings. This constitutes the very essence of sin, and, of course, no degree in which it is exercised, nor any modification it may assume, can afford evidence of a holy character. Men may be as supremely selfish in religion as they are in the world.
6. Others are deceived by taking reformation for regeneration.
A good man out of the good treasure of his heart will indeed bring forth good things. His character will be determined by his conduct. The heart is no better than the life. If the fountain be pure, the streams will be so too. In vain however do we attempt to cleanse the streams while the fountain remains corrupt. Such was the case with the Pharisees. Our Saviour appropriately compares them with "whited sepulchres," which, however beautiful they may be without, are "within full of all uncleanness."
It is no uncommon thing for one form of sin to be exchanged for another. A man may abandon a course of open profligacy only to settle down upon a system of self-righteousness. We read of those who "turn to the Lord feignedly, but not with their whole heart."
Nothing short of a radical change can constitute us christians. Man by nature is not partially, but entirely depraved. It is not enough therefore to do better. This would suppose the existence of some previous goodness; whereas regeneration is the beginning of holiness. The change, moreover, respects not merely the life, but the heart. It does not consist in improving any principle of holiness already existing, but in exercising the first holy affection.
In the present day of reforms, peculiar caution is necessary lest a mere renunciation of certain vices be substituted for the "renewing of the Holy Ghost." The temperance cause has done much to modify human conduct as well as to ameliorate human misery. It has often too, proved a pioneer to religion. We can heartily bid it "God speed," and can most earnestly pray for its final triumph; and yet it must not be concealed that to become sober is no proof that we have become christians.
7. The form of godliness is often assumed where its power is absent.
By the form, we understand the observance of the mere externals of religion; by the power, the practical influence of religion upon the heart and the life—dominion over sin, a sense of pardon, communion with God, the spirit of prayer, patience under suffering, victory over death, and the joyful hope of a blessed immortality. Now, though the power of religion can hardly exist without the form, the form may, and often does exist without the power. Profession is not possession. The picture of a man is not a man. It may have a strong resemblance, but it wants the most essential part—vitality. We may have "a name to live," and yet be spiritually dead—may call Jesus "Lord," and yet practically disregard his authority—may sing with the lip, and yet make no "melody in the heart"—may bow the knee to God in prayer, and yet never prostrate ourselves before him in spirit—may appear among the guests at the Lord's supper, and yet, instead of being clad with the "wedding garment," come with a dress of our own.
No class of men were ever more regular in their observance of the rites and ceremonies of religion than the Pharisees. They fasted twice in the week, and gave tithes of all that they possessed—they made broad their phylacteries, and enlarged the borders of their garments; and yet all their external sanctity was but a cloak to hide the deep depravity of the heart.
Other motives than those derived from the influence of the gospel may secure attention to the forms of religion. Early education, a regard to their standing in society, or the goadings of an awakened conscience, have induced multitudes to abound in such observances when the heart has been far from God. "Mr. Whitefield, in speaking of his state previous to his conversion, remarks: 'When I was sixteen years of age I began to fast twice a week for thirty-six hours together, prayed many times a day, received the sacrament every Lord's day, fasting myself almost to death all the forty days of Lent, during which I made it a point of duty never to go less than three times a day to public worship, besides seven times a day to my private prayers, yet I knew no more that I was to be born again in God, born a new creature in Christ Jesus, than if I had never been born at all.'"
8. Gifts are often mistaken for grace.
Many have regarded themselves as eminent christians from the circumstance of their being fluent in prayer, talented in conversation, eloquent in address, or distinguished for their attainments in biblical knowledge. The most splendid talents, however, may be connected with an unsanctified heart. Saul had a spirit of prophecy, and Judas probably wrought miracles. The language of the Apostle clearly implies that a man may speak with the tongues of men and angels, may have the gift of prophecy, and understand all mysteries and all knowledge, may have all faith, so that he could remove mountains, may bestow all his goods to feed the poor and give his body to be burned, and yet be destitute of that charity without which all our attainments and performances are but "as sounding brass and a tinkling cymbal." 1 Cor. xii, 1-3.
Men may be endowed with talents by which they may be rendered highly useful to others, while they become cast-aways themselves. They may preach the gospel with discrimination, and even with success, while that gospel exerts no sanctifying influence upon their own hearts. They may guide others to heaven, and in the end be excluded themselves. "There were builders of the ark whose floating corpses were sunk beneath it when it rose upon the bosom of the flood. There were donors of the tabernacle who were as lepers thrust beyond the camp, or as blasphemers stoned without relief. There were artificers of the temple who never there left their offerings, and never there worshiped God."
9. Sectarian attachment and party zeal are often mistaken for Christian devotedness.
The Pharisees, with all their aversion to true piety, "compassed sea and land to make one proselyte." The zeal of Papists in the propagation of error has often exceeded that of Protestants in the propagation of truth. There are sects noted for their fanaticism and delusion, whose efforts to gain converts could hardly be surpassed by the most devoted and self-denying christians. Those who are strangers to piety may no doubt be as full of zeal as those who are under its influence, while the motives by which they are governed may differ essentially. It is possible for men to preach, to write, to pray, and to suffer for what they deem the cause of truth, when in fact they are influenced by no higher aim than a desire to promote the interests of a party. With all their apparent devotedness they may look with indifference upon the evident good effected in other branches of Zion. Instead of rejoicing in the success of other evangelical denominations, it may give them pain. While a revival of religion among themselves may be extolled as a wonderful work of God, the same favorable appearances exhibited among christians of a different name may beget feelings of envy and jealousy.
Will the reader here pause, and carefully inquire on what ground he is resting his hope of future happiness? Beware of trusting to a "refuge of lies." Dig deep, and lay the foundation low. The day of trial is hastening on, and every fabric not built upon the Rock must totter and fall. "All is not gold that glitters." There may be the appearance of piety where there is not the reality. Rest, then, upon nothing that will not bear examination, and that will not endure the coming storm. It is not enough that you have a hope; see that you have "a good hope, through grace."—Flavel.