"There are two sorts of hypocrites: ones that are deceived with their outward morality and external religion; and the others are those that are deceived with false discoveries and elevation; which often cry down works, and men's own righteousness, and"

Jonathan Edwards, a main figure in America's First Great Awakening, was deeply concerned with the credibility of faith and the risks of hypocrisy. In this quote, Edwards distinguishes between two kinds of hypocrites, highlighting the intricacies of religious self-deception.

The first type of hypocrite, according to Edwards, is the person who is deceived by their "outward morality and external faith". These people concentrate on performative aspects of faith-- such as participating in church, sticking to religious routines, and showing ethical behavior-- without cultivating a real, inward spiritual change. Their faith is shown as a series of outside actions, driven by social norms or expectations, rather than a heartfelt dedication to spiritual growth. Edwards suggests that these people can encourage themselves and others of their genuineness through these external acts, however they do not have the genuine connection to the divine that characterizes true Christianity.

The 2nd type of hypocrite is one who is misguided by "false discoveries and elevation". Edwards is most likely referring to those who experience emotional or spiritual highs which they error for true spiritual knowledge. These people may decline conventional spiritual practices, including good works and personal righteousness, believing that their transcendent experiences alone are indicators of their salvation. However, Edwards warns that such spiritual ecstasy can be deceptive. Without a foundation in authentic faith and a dedication to living in accordance with spiritual principles, these experiences are hollow and fleeting.

In highlighting these two types of hypocrisy, Edwards requires a well balanced approach to faith-- one that integrates genuine internal conviction with proper external expression. He worries the threat of overlooking one's spiritual deficiencies by holding on to either external spiritual practices or psychological experiences alone. Real faith, in Edwards's point of view, needs both an inner, transformative encounter with the divine and a constant outside symptom of that encounter in one's actions and life choices. By stressing these points, Edwards invites individuals to inspect their own spiritual lives, challenging them to pursue a more authentic and holistic faith.