THE DANGER OF SELF-DECEPTION.
In the former chapter we pointed out some of the innumerable methods of self-deception; in the present we purpose to show our extreme liability to the evil. 1. We are liable to self-deception from the state of our own hearts. These are "deceitful above all things." There is no knowledge of more importance, and yet none more difficult to acquire, than the knowledge of ourselves. The greatest obstacle to its attainment lies in the natural pride and treachery of the heart. We are prone to think more highly of ourselves than we ought to think, to regard our character with complacency, and to put the most favorable construction upon our conduct. The very idea of being under the wrath of God is so exceedingly repulsive to all our feelings, that it is admitted with extreme reluctance, and not until the evidence of the fact can no longer be resisted. If we own that our condition is bad, we suppose it might be worse. Whatever may be our blemishes, we fancy they are more than made up by our virtues. The depravity of the heart blinds the understanding so that we call evil good, and good evil, light darkness, and darkness light. We are naturally averse to self-examination, and when we attempt it we are disposed to judge ourselves by a wrong standard. Many things are taken for evidences of piety which are not such in reality. While we carefully seize upon every thing which presents itself in our favor, our deficiencies are overlooked, or regarded as of little moment. "The way of the wicked is as darkness, they know not at what they stumble." 2. We are not only liable to self-deception from the depravity of the heart, Satan, too, exerts a powerful influence in promoting the same object. "As a roaring lion he walketh about seeking whom he may devour." And it is evident that the means which he employs to accomplish his designs are characterized by the profoundest artifice. Hence we read of his "wiles"—his "snares"—his "devices." He "blinds the minds of them which believe not, lest the light of the gospel of Christ, who is the image of God, should shine unto them." 2 Cor. iv, 4. He even "transforms himself into an angel of light," representing truth as error, and error as truth, holiness as sin, and sin as holiness. He has temptations adapted to every mind, and to every condition. If one means fail, he can employ another. If one form of self-deception will not answer his purpose, a thousand more are at hand. First of all, perhaps, he diverts the attention of the sinner altogether from the subject of religion, prejudices him against its claims, occupies him with the world, or tempts him to presume on future repentance. But if, in spite of such efforts, conscience becomes alarmed, the next step may be to lead the inquirer to the indulgence of a false hope. By suggesting some promise of the Bible, by misrepresenting the character of God, or by counterfeiting the evidences of piety, the great adversary often succeeds in quieting every fear, and lulling the soul into a sleep more profound than that from which it had been aroused. He "taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there; and the last state of that man is worse than the first." Matt. xii, 45. 3. The danger of self-deception will also appear from the frequent distinction which the Bible makes between true and false religion. Is there a "love which is the fulfilling of the law?" there is also a love entirely selfish, and which in times of temptation "waxes cold." Is there a "godly sorrow which worketh repentance unto salvation?" there is also a "sorrow of the world, which worketh death." Is there a faith which "worketh by love" and "overcometh the world?" there is also a faith dead and inoperative. Is there a filial fear which is "the beginning of wisdom?" there is also a slavish fear, which often agitates the wicked on earth. It is said of the Samaritans that "they feared the Lord and served their own gods." 2 Kings xvii, 33; Zeph. i, 5. Is there a submission which results from enlightened views of the divine government and a cordial appreciation of the divine dispensations? there is also a submission feigned and forced. "Through the greatness of thy power," says the Psalmist, "shall thine enemies submit themselves unto thee." Ps. lxvi, 3. Is there a good hope through grace which purifies the heart, and proves as an anchor of the soul, both sure and steadfast? there is also a hope which maketh ashamed—the hope of the hypocrite, which shall be as the giving up of the ghost. Is there a joy which is sown for the righteous, and which is the fruit of the Spirit? there is also the joy of the stony-ground hearers, who having no root in them, soon wither under the influence of persecution and trial. Thus it appears that every Christian grace has its counterfeits. The question, then, is not simply whether we have love to God, sorrow for sin, faith in Christ, submission, fear, hope and joy—but what is the nature of these exercises? Are they such as God requires—such as are peculiar to the saints—such as will be approved in the great day of final retribution? The admonitions and warnings of the Bible afford another evidence of the danger of self-deception. "Let no man deceive himself." 1 Cor. iii, 18. "Let every man prove his own work." Gal. vi, 4. "Examine yourselves whether ye be in the faith; prove your own selves." 2 Cor. xiii, 5. "Be ye doers of the word, and not hearers only, deceiving your own selves." James i, 22. "Let us fear lest a promise being left us of entering into his rest, any of you should seem to come short of it." Heb. iv, 1. "Looking diligently, lest any man fail of the grace of God." Heb. xii, 15. Now consider to whom these injunctions were originally directed. They were addressed to professors of religion, who had exhibited credible evidence of piety, and who had endured the severest trials in their adherence to the truth. And if such needed to be cautioned against self-delusion, then let none, at the present day, flatter themselves that they are secure. The highest attainments in the divine life are consistent with the closest self-examination, and the most incessant watchfulness over our own hearts. While we stand we have need to take heed lest we fall. "Search me," said the Psalmist, "O God, and know my heart; try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." Ps. cxxxix, 23, 24. "I keep under my body," says Paul, "and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast-away." 1 Cor. ix, 27. 5. The Scriptures not only teach us that men may be deceived, but that many actually are deceived.130Instances of this kind abound in the word of God for the instruction and warning of others in every subsequent age. We read of those, who, when they hear the words of the curse, bless themselves in their heart, saying, "I shall have peace though I walk in the imagination of mine heart;" Deut. xxix, 19; of those who "flatter themselves in their own eyes until their iniquity be found to be hateful;" Ps. xxxvi, 2; of those who are "pure in their own eyes, and yet are not washed from their filthiness;" Prov. xxx, 12; of those who cry "Peace and safety" when "sudden destruction" awaits them; 1 Thess. v, 3; of those who say that they are "rich and increased with goods, and have need of nothing, and know not that they are wretched, and miserable, and poor, and blind, and naked." Rev. iii, 17. As a nation, the Jews in the days of Christ were under the influence of the most fatal self-delusion. While they boasted of their pious ancestry, and of their distinguished privileges, and regarded themselves as the exclusive objects of divine favor, the Saviour, who saw through every disguise, declared that the love of God was not in them. John v, 42. Even in the christian church there were some, who, while they professed to know God, "in works denied him"—who called themselves the friends of Christ, but walked as the enemies of his cross—who maintained the form of godliness but denied its power. What characters are denoted by the five foolish virgins but members of the visible church, bearing indeed the lamp of profession but utterly void of divine grace. Who is the man without a "wedding garment," but one who finds his way within the pale of the church, and takes his place at the communion-table, and yet, instead of being clothed with the "garment of salvation," appears in the "filthy rags" of his own righteousness. Among the twelve apostles there was a traitor. Among the thousands numbered as converts during the great revival which commenced on the day of Pentecost, there were an Ananias and a Sapphira. And if cases of self-deception existed in the primitive church, to which none were admitted who did not afford credible evidence of evangelical repentance and faith, what must be the state of the church where a profession of vital godliness is not regarded as essential to membership? If the tares grow among the wheat when special pains were taken to prevent their introduction, what may we not look for where the two are knowingly mingled together? Notwithstanding the utmost precaution in the reception of persons to sealing ordinances, individuals will still creep in unawares, who, instead of belonging to the household of faith, belong to the world. In almost every church, however pure, are perhaps some whom a deceived heart hath turned aside. Such professors may maintain a good and regular standing for years; their attendance on the ordinances of God's house may be constant and punctual, and their piety beyond all suspicion, and yet when weighed in the balances they may be found wanting. Legh Richmond, according to his own testimony, had not only been a member of the church, but had also entered upon the Christian ministry before he became savingly acquainted with the truth as it is in Jesus. Religious biography furnishes us with numerous instances in which persons have experienced great changes in their views and feelings, while they have remained ignorant of that one great change which the Scriptures declare to be essential to salvation. "President Edwards, when a small boy, was greatly excited about his salvation; had very clear views of his lost and guilty state; wept and prayed much with deep feeling; obtained, as he thought, pardon for his sins, and felt very happy and joyful afterwards. For a time he loved to pray and talk about religion, and he united with other boys and held a youth's prayer-meeting. After a while all these feelings left him, and he became a thoughtless, stupid young man. Again he was awakened, deeply convicted for sin, and again obtained peace and joy; but he describes this second experience as essentially different from the first, in that he obtained scriptural views of Christ and his justifying righteousness, and his views of God and holiness were entirely different. This double conversion, so to speak, qualified him with double light in the Scriptures to write with uncommon discrimination upon religious experience. Edwards on the Affections is a book that should be read carefully and frequently by professors of religion." David Brainerd passed through a similar false experience, and really thought he had religion; but afterwards learned his mistake, and became truly converted, and lived a life of eminent piety and spirituality till his death. The late Andrew Fuller, one of the most distinguished theological writers of the age, was the subject of conviction of sin from childhood. He was often much affected while thinking upon the doctrines of Christianity. At the age of thirteen years he rested upon a false hope, from having these words suddenly impressed upon his mind: "Sin shall not have dominion over you; for ye are not under the law, but under grace." Rom. vi, 15. This filled him with joy and transport; and he seemed, to use his own language, "as in a new world. It appeared to me I hated all my sins and was resolved to forsake them." But notwithstanding all this, in a few days he cast off serious impressions and went headlong into sin, and for a time he used to think himself a backsliding Christian, though in a little time, as he says, his conscience almost became seared. He was afterwards truly converted. Here is the spot where hundreds fail. They take up with a conversion that falls infinitely short of saving faith in Jesus Christ, and when they lose their religious impressions, and live habitually in the neglect of secret and family prayer and other religious duties, they lay the flattering unction to their consciences that they are backsliding saints, and that God will bring them back in his own good time. 6. What must tend to impress our minds still more deeply with the danger of self-deception, is the fact that multitudes not only live but die deceived. A death-bed has indeed been called a detector of the heart. Thus it has no doubt proved in numerous instances. The confidence which the deceived have cherished in health, has utterly failed on the near approach of eternity. "What is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" Job xxvii, 8. We cannot, however, determine the safety of a person by the manner of his death. If men may live deceived, no reason can be given why they may not die deceived. It is recorded of the wicked that "there are no bands in their death." The former character of many who have departed this life in peace, furnishes fearful evidence that even in the honest hour of dissolution men may cling to a hope which will at last prove "like the spider's web." While Bunyan represents Christian and Hopeful as entering upon the river of death with hesitation and fear, the case of Ignorance (a character by no means rare) is described in the following affecting language: "Now while I was gazing upon all these things, I turned my head to look back, and saw Ignorance come up to the river side; but he soon got over, and without half the difficulty which the other two men met with. For it happened that there was then in the place one Vain Hope, a ferryman, that with his boat helped him over; so he, as the others I saw, did ascend the hill, to come up to the gate; only he came alone; neither did any meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock supposing that entrance should have been quickly administered to him; but he was asked by the men that looked over the top of the gate, Whence came you? and what would you have? He answered, I have ate and drank in the presence of the King, and he has taught in our streets. Then they asked him for his certificate, that they might go in and show it to the King. So he fumbled in his bosom for one and found none. Then said they, Have you none? but the man answered never a word. So they told the King, but he would not come down to see him, but commanded the two shining ones, that conducted Christian and Hopeful to the city, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up and carried him through the air to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gate of heaven as well as from the City of Destruction."—Helfenstein.