Rom. ii. 28, 29. He is not a Jew, which is one outwardly ; neither is that circumcision, which is outward in the flesh : but he is a Jew, which is one inwardly ; and circumcision is that of the heart, in the spirit, and not in the letter ; whose praise is not of men, but of God.
IF we were to estimate men's religion by the degree of confidence which they expressed, we should be
ready to think that the glory of the latter day were already arrived, so universal are men's claims to Chris- tian knowledge and experience. But it is often found, that, where there is the strongest confidence, there is the least ground for it. None could ever be more firmly persuaded of their acceptance with God than the carnal Jews ; yet were they fatally mistaken : for though they enjoyed many privileges, and abounded in outward observances, they were destitute of that vital principle, without which their religion was a vain ceremony, an empty form.
In the preceding context the Apostle is proving to the Jews that they stood in need of a Saviour no less than the idolatrous Gentiles : and, knowing what a stress they laid upon their outward privileges, he tells them, that it was not an outward and carnal, but an inward and spiritual service that God required, and that was necessary to justify their pretensions to the Divine favour.
His words naturally lead us to shew,
I. The vanity of a mere outward and nominal reli- gion— All are apt to rest in external forms — [There is nothing in mere forms, which does not gratify, rather than counteract, our natural tendency to self-righteous- ness, and self-applause. Hence arises that universal readiness to substitute something that is of an external nature, in the place of vital godliness. The Jews valued themselves on their descent from Abraham, and on their admission into covenant with God by the right of circumcision : they also boasted of the law in which they were instructed, and of the ordinances wherein they drew nigh to God : and such was their depend- ence on these things, that they would not suffer themselves to doubt one moment their title to heaven. Precisely such also are the grounds on which the generality of Christians hope to obtain eternal happiness : they have been born of Christian parents, devoted to God in baptism, instructed in the truths of the Gospel, and brought up in a constant attendance, if not on the Lord's supper, at least on the other oi'dinances of religion. If they can boast thus far, they will conclude that all is well with them, and that their salvation is quite secure.]
But the form of godliness without its power is of no avail —