due proportion be observed betwixt Christ as our example, and Christians that are regenerated, and renewed according to his image, he shews it doth necessarily depend upon & flow from the example of Christ. He concludes with such a Syllogisme, as this:
All Christians should be armed with the same mind, concerning sinne and righteousnesse, as Christ himselfe was: But Christ having suffered in the flesh ceased from sinne, and lived in the spirit unto God: Therefore all Christians should be wholy bent, and endeavour all that they can to cease from sinne or the lusts of men, and live unto God, or the will of God.
Both the proposition & Assumption are in v. 1. The conclusion
in v. 2. The conclusion is illustrated by a comparison made
betwixt the time past, and that which is to come; or betwixt
that kind of life, which men are wont to lead before their
calling, and that, which they should lead after they are called.
For the time past he affirmes, that we lived according to the manner of the Gentiles in all the lusts of the flesh, v. 3. And for the time to come, he denies that we should follow those lusts, but that we should live unto the will of God. v. 2. and the beginning of the 3. It may suffice us &c. where he intimates a reason also, why we should now leave off such courses, namely; Because we have too much offended God already in the time past, and if we should abuse his mercy and patience any longer, we could expect nothing else but the revelation of his just anger and indignation, to our eternall confusion. The same conclusion and Comparison is farther illustrated by anticipation of an objection and difficulty, which might take off our desires and endeavours to change our lives, and live contrary to the fashion of others. And the objection is this; that it will seeme strange unto many; and for this very cause will they revile us, and speake evill of religion it selfe, verse 4. The answer is, that this is not our fault, but theirs; and they shall give an account for it unto God at the day of judgement, verse 5. Which judgement is set forth by a distribution of the object, and upon occasion of that distribution he makes a new argument to remove the fore-named difficulty out of our minds; namely, because the Gospell had the same end, and
