What saith the Scripture? This is the only judge that can try the subject. Let us turn to our Bibles, and examine them fairly, and then deny, if we can, the importance of reality in religion, and the danger of not being real.
(1) Let us look then, for one thing, at the parables spoken by our Lord Jesus Christ. Observe how many of them are intended to put in strong contrast the true believer and the mere nominal disciple. The parables of the sower, of the wheat and tares, of the draw-net, of the two sons, of the wedding garment, of the ten virgins, of the talents, of the great supper, of the pounds, of the two builders, have all one great point in common. They all bring out in striking colours the difference between reality and unreality in religion. They all show the uselessness and danger of any Christianity which is not real, thorough, and true.
(2) Let us look, for another thing, at the language of our Lord Jesus Christ about the scribes and the Pharisees. Eight times over in one chapter we find Him denouncing them as "hypocrites," in words of almost fearful severity.—"Ye serpents, ye generation of vipers," He says, "How can ye escape the damnation of hell?" (Matt. xxiii. 33.) What may we learn from these tremendously strong expressions? How is it that our gracious and merciful Saviour used such cutting words about people who at any rate were more moral and decent than the publicans and harlots? It is meant to teach us the exceeding abominableness of false profession and mere outward religion in God's sight. Open profligacy and wilful obedience to fleshly lusts are no doubt ruinous sins, if not given up. But there seems nothing which is so displeasing to Christ as hypocrisy and unreality.
(3) Let us look, for another thing, at the startling fact, that there is hardly a grace in the character of a true Christian of which you will not find a counterfeit described in the Word of God. There is not a feature in a believer's countenance of which there is not an imitation. Give me your attention, and I will show you this in a few particulars.
Is there not an unreal repentance? Beyond doubt there is. Saul and Ahab, and Herod, and Judas Iscariot had many feelings of sorrow about sin. But they never really repented unto salvation.
Is there not an unreal faith? Beyond doubt there is. It is written of Simon Magus, at Samaria, that he "believed," and yet his heart was not right in the sight of God. It is even written of the devils that they "believe and tremble." (Acts viii. 13; James ii. 19.)
Is there not an unreal holiness? Beyond doubt there is. Joash, king of Judah, became to all appearance very holy and good, so long as Jehoiada the priest lived. But as soon as he died the religion of Joash died at the same time. (2 Chron. xxiv. 2.)—Judas Iscariot's outward life was as correct as that of any of the apostles up to the time that he betrayed his Master. There was nothing suspicious about him. Yet in reality he was "a thief" and a traitor. (John xii. 6.)
Is there not an unreal love and charity? Beyond doubt there is. There is a love which consists in words and tender expressions, and a great show of affection, and calling other people "dear brethren," while the heart does not love at all. It is not for nothing that St. John says, "Let us not love in word, neither in tongue, but in deed and in truth." It was not without cause that St. Paul said: "Let love be without dissimulation." (1 John iii. 18; Rom. xii. 19.)
Is there not an unreal humility? Beyond doubt there is. There is a pretended lowliness of demeanour, which often covers over a very proud heart. St. Paul warns us against a "voluntary humility," and speaks of "things which had a show of wisdom in will-worship and humility." (Col. ii. 18, 23.)
Is there not unreal praying? Beyond doubt there is. Our Lord denounces it as one of the special sins of the Pharisees—that for a "pretence they made long prayers." (Matt. xxiii. 14.) He does not charge them with not praying, or with praying too shortly. Their sin lay in this, that their prayers were not real.