S. Paul’s Epistle to the Romans,

illustrated from

Divines of the Church of England

by

James Ford, M.A.,

prebendary of exeter cathedral.

london:

joseph masters, aldersgate street,

and new bond street.

oxford: j. h. and j. parker. cambridge: macmillan and co.

1862

Preface

It is probable, that, according to the most ancient order, dating as early as the time of Irenæus in the second century, this Epistle was placed before all the other Epistles of S. Paul, though it was not written before them all. It owes this precedence, in the first place, to the fact of its being addressed to a Church, planted in the Imperial city, the great centre of power, knowledge, and civilization at that period; for we may apply to the Apostle’s writings what Bengel observed of his presence—Paulus Romæ apex Evangelii. But, examining its internal merits, we find it has still stronger claims to this pre-eminence. For it surpasses them all in the comprehensive, regular, and noble statements it contains of Christian Doctrine. On this account, some have regarded it, as a key to the right understanding of the other Epistles; and the excellent Archbishop Ussher1 goes so far as to describe it, as being “a perfect Catechism of the Church;” and as containing “a platform of Christian Doctrine, whereupon all Churches and persons may safely build themselves.” It is not surprising, then, that, with these grand characteristics, it should have been always received by Christians, as it now is by ourselves, with such eminent distinction. And this distinction finds a parallel in the Hebrew Scriptures of the Old Testament, where Isaiah, in consequence of the transcendent excellency of his writings, ranks before his other brother-Prophets, some of whom prophesied before him. This resemblance between them may be more remarkable, because they were both “moved by the Holy Ghost” to dwell with such peculiar emphasis on the same great event—one, surely, of the greatest in the world’s religious history—the union of Jews and Gentiles in the Church of the Living God.

Indeed the importance of that event, as set forth in the Epistle before us, adds not a little to its exceeding value. In this point of view, it seems beyond all others, to be that Epistle of S. Paul, in which he gives the fullest “proof of his Ministry,” as one, called of God to be the Apostle of the Gentiles. He fails not, on other occasions, to shew the heart-felt interest he took in their salvation; but this feeling (as we shall see) pervades every part of this Divine Scripture, and is interwoven with its main substance and argument. We find him, at other times, engaged in his proper element of preaching the Gospel to them, and of calling them into Christ’s Church; but here we behold him following them with parental watchfulness and care, after they were admitted into the true fold; and labouring, more especially, to reconcile the prejudices of the Jewish believers to that admission, and to unite both classes by the power of a mutual faith, ...