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We abhor the character of one who deceives us by fair promises m our ordinary intercourse with the world; but we are not equally prepared against those specious delusions which are cherished in our own breast. It will require all the aids of a power from above to detect the specious illusions which are interwoven with the history of man.

I. THE GENERAL CAUSES OF SELF-DECEIT. Had human nature retained its original innocence the love of truth would have been its unvaried feature. But — we are fallen. The faculties of the mind are blinded by prejudice.

1. Hence the treachery of the heart is one of the first causes of self-deceit. The enemy in our own bosom deludes us into a secret approbation of our vices, and flatters us with the hope of eluding any future punishment, or of avoiding a rigorous investigation of our past lives.

2. Another cause of self-deceit is an inordinate love of pleasure. When we rather seek to be amused than to be improved, we can have no leisure for the scrutiny of thought or a proper inquiry into our own character and conduct.

3. Another fruitful source of self-deceit is thinking too highly of ourselves. Flattery blinds the eye of the judgment, and prevents our discovering the errors which we constantly indulge. We cry peace to our souls when there is no peace; and we dream of security amidst the most formidable enemies.

4. We are further exposed to the danger of self-deceit by making too light of sin. He who lessens the claims of virtue must be a stranger to the purifying influence of sanctifying grace — no error will so effectually delude us into a fatal indifference to our own security.

5. A conformity to the world in our manners, maxims, and pursuits, is another prolific source of self-deceit. This is not the school wherein we shall learn to obey the strictness of our holy religion. Outward appearances are more studied than inward piety in this region of gaiety, business, and perpetual delusion.

6. Again a levity of temper that precludes thought is another common occasion of self-deceit. The mind requires a discipline no less regular than the body.

7. Again, this fatal delusion may be often ascribed to ignorance of our fallen condition by nature and practice. Men who are unacquainted with the depravity of their own hearts and the depth of iniquity within, are not aware of the imposing forms which even their vices will assume.

8. Another way in which we deceive ourselves is in calling vices by the name of virtues. Thus the miser veils his avarice under the name of prudence.

9. Many are also deceiving themselves by mistaking a theoretical acquaintance with the doctrines of the gospel for the power of vital godliness.

II. THE EXTREME DANGER OF BEING LULLED IN A STATE OF CARNAL SECURITY THROUGH THE IMPOSING INFLUENCE OF SELF-DECEIT. The principal evil is that whilst we are entertaining a high opinion of our own goodness, we are taking no pains to avoid the dangers which are coming on us. We are also apt to think every man our enemy who tells us the truth. In the hurry of business, or in a vortex of pleasure, we have no inclination to pause and consider the end of our ways. No dangers can be so great as those which we take no pains to avoid. They come on us in a way utterly unexpected. The danger of carnal security is great, because we are hereby led to neglect the remedy provided in the gospel. Man has too much at stake to trifle, securely, with his chief interest.

III. THE BEST MEANS TO AVOID THE DANGERS OF SELF-DECEIT, WITH THE BENEFITS ATTENDANT ON A PROPER KNOWLEDGE OF OURSELVES.

1. The first step in this important business will be to maintain a holy jealousy over our own hearts. To avoid self-deceit we must beware of self-love, and be on our guard against the natural proneness of our deceitful hearts to excuse our errors and extenuate our vices. We must judge of our own conduct not by the partial opinion of our friends, but by the frequent declarations of our enemies. We must not merely compare our conduct with others, but reflect on what it ought to be when compared with what it is.

2. The benefits attendant on a proper knowledge of ourselves will be humility, under a consciousness of our guilt, and depravity; caution, under a due impression of our weakness; a constant attendance on the means of grace, from a view of the blessings annexed to them; and an anxious solicitude to have a well-grounded interest in Christ, from a thorough persuasion of the dangers that await us.

(J. Grose, A. M.)

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KJV: Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

WEB: Let no one deceive himself. If anyone thinks that he is wise among you in this world, let him become a fool, that he may become wise.