Changes

*2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life.

*2. Paraenetic, or what relates to the necessity and importance of the virtues and duties of the Christian life.

[[File:Hans Speckaert - Conversion of St Paul on the Road to Damascus.jpg|thumbnail|400px|left|Conversion of St Paul on the Road to Damascus (Painting by Hans Speckaert). ]]

[[File:Hans Speckaert - Conversion of St Paul on the Road to Damascus.jpg|thumbnail|400px|left|Conversion of St Paul on the Road to Damascus (Painting by Hans Speckaert). ]]

The dogmatic/doctrinal part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with Rom. 12:1 : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to Rom. 15:14.

The [[dogma]]tic/[[doctrine|doctrinal]] part is included in the first eleven chapters, the grand object of which is to show that eternal salvation cannot be procured by any observance of the Jewish law, and can be hoped for only on the Christian scheme; for by the works of the law no man can be justified; but what the law could not do, in that it was weak through the flesh, God has accomplished by sending his Son into the world, who, becoming an offering for sin, condemned sin in the flesh. The paraenetic part commences with Rom. 12:1 : I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, etc.; and extends to Rom. 15:14.

Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is “to place the Gentile convert upon a parity of situation with the Jewish, in respect of his [[Religion|religious]] condition, and his rank in the Divine favor.”  

Dr. Paley, with his usual perspicuity, has shown that the principal object of the argumentative part of the epistle is “to place the Gentile convert upon a parity of situation with the Jewish, in respect of his [[Religion|religious]] condition, and his rank in the Divine favor.”