us, we meet with, fo far ought we to be from turning God's goodness into lafcivicufnels, that, of all motives and inducements, preffing us to a holy life, this is one of the greatest, even the confideration of God's mercies; all and every one of God's mercies cry aloud for thankfulness in a holy life and converfation. XV. It is a duty lying upon all the children of God, to be dedicating and furrendering themselves wholly, even their very bodies, unto God, for his fervice: this is the duty here preffed, Prefent your bodies a facrifice, &c. XVI. As the Lord loveth a chearful giver, fo fhould we chearfully, willingly, and freely, offer ourfelves and our fervices to God, and have fuch a heart to the employment, as to be ready at a call, ftill waiting for an invitation, and an open door to exercife ourselves in holy duties: therefore fays the apostle, Prefent jourfelves: XVII. Whatever duties we perform, as acted by our own fpirit, and in our own ftrength, will not be a facrifice acceptable, but that fervice only is approven of God which floweth from a fpirit of life within; and all fuch duties as are performed by one in whom the Spirit of Christ is not living, as in Paul, Gal. ii. 29. are but dead and lifelefs, and accounted of God as a dead facrifice; the facrifice we must perform must be a living facrifice in this refpect. XVIII. As the Spirit of God acting in believers is the first principal mover unto every good work, and fo puts life in it; fo our natures ought to be renewed, and our hearts fanctified by habitual infufed grace of God, that fo our duties may flow from a gracious fanctified foul; and must be washed in that cleaning and fanctifying blood of Jefus, otherways our facrifice will not be holy and acceptable unto God. XIX. As God is well pleafed with chriftian duties, altho' they be imperfect, if Rowing from a foul fanctified by grace, en and enlivened by the Spirit of Jefus; fo it is our duty to be more carefully deavouring to please God in our duties, than any elfe; and a foul that hath rightly furrendered itself to God, will be aiming at this mainly, as its main end, how it may pleafe him unto whom it hath given up itself: for thus our fervice fhould be acceptable to God... XX. Tho' it seemed good in the Lord's eyes to require of his people under the law, who were a people in non-age, under tutory, a fervice under a multitude of ce remonies, affixed to fuch a place and to fuch times; yet now he requireth of us under the gofpel a more fpiritual and pure fervice, in fpirit, and in truth, John iv. 24.; our fervice now must be reasonable, as oppofed to their typical and ceremonious fervice, in offering up irrational creatures. See 1 Pet. ii. 5. 5. VERSE 2. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. IN this verfe the apoftle is preffing them unto another part of their duty, fet down negatively, in more clear expreffions, and then amplified and cleared from the contrary duty. Then, 1. he would not have them conforming themfelves, or walk according to the fashions of the godlefs, unregenerate part of mankind in the world, who favour of nothing but this world, as if they were wholly composed of it, and hence called here this world, or age, becaufe they are fubject to changes; and all their glory, and whatever they have, will evanih ere long. 2. The contrary duty is, But be ye transformed; he would have them thoroughly changed and rerewed as new creatures, growing in holinefs daily: And this duty he cleareth, by fhewing, (1.) The manner how it must be effectuated, viz. by gating the mind and intellectual part part renewed, and endued with more fpiritual knowledge, and fanctified illumination. (2.) The end for which they fhould, or the advatnages that they would meet with if they would, endeavour after this renovation, viz. that they prove what is God's will; that is, that they may be acquainted and fall in love with God's law, and may make it their rule, and walk accordingly. And this will of God hath three epithets added, whereby to commend it, and to move them fo much the more to this renovation of fpirit, whereby they may be enabled to walk after God's will as their rule: As, 1. It is called good, because it is the mind of a good God, and holdeth forth nothing but what is good to us, and for our fpiritual advantage: 2. Acceptable, as fhewing wherein we shall be accepted of God, and what is that which is wellpleafing in his eyes: And, 3. perfect, because it is a pure and complete rule, without any mixture and any deficiency, able to hold forth to us the whole will of God, and to clear to us every duty which we ought to fet about, 1. The following of the cuftoms and fashions of the men of this world, is a great impediment to hinder Chriftians from giving themselves and their fervice up to God, to be imployed for him and his glory; fuch a contrariety there is betwixt our God and the god of this world, the spirit that worketh in the children of difobedience, and inconfiftency betwixt the fervice that the one requireth, and the other, as that no man can ferve both; and therefore when the apostle in the former verfe was defiring them to prefent themfelves to God, he addeth this, as that which muft neceffarily be joined therewith, faying, And be not conformed unto this world. II. There is an inevitable neceffity that God's children muft dwell and abide amongst worldly ones, or fuch as have their portion in this world, and by reafon there of are ftill in hazard of being infnared by their evil example; and fuch is the force and ftrength of the corrupt converfation of bad company, as that even the beft of God's children have reafon to be walking circumfpectly and warrily, left they be drawn afide and tainted by their coarse carriage; all which is held. forth in this, when he exhorteth thefe believing Romans, Not to conform themselves unto the men of this world. III. Unregenerate perfons, are fo related and near of kin (as it were) unto the world, in that they favour nothing and understand nothing but the world, and have their heart and their eye on it, and their portion in it, as that they borrow their name from it, and are fitly called by, the world, as their name; for fuch are here understood by the world. IV. It is a duty lying upon all the children of God, to be labouring to keep themfelves free of the vain finful fashions of the world; and whatever seeming beauty their carriage be covered with, yet the children of God ought to be labouring not to conform themselves thereunto; for this injunction the Lord layeth on all believers: That they be not conformed unto this world. V. Tho' men, following the guife of this world, may fondly and foolishly look upon themselves as happy enough notwithftanding; yet the truth is, whoever he be that is led away with the fashion of this world, and walketh no otherways than the men of this world do, he can have no ground to look upon himself as any other than one unregenerated and unrenewed: And in fo far as any are renewed and changed, they walk after another fashion than the world doth, and in fo far are not conformed thereunto: This is clear from the oppofition which he maketh betwist conforming ourselves to the world, and transforming ourselves. VI. The most effectual way for people to win free from being tainted, and led away, with the enticing converfation of worldlings, worldlings, is to be labouring after more and more renewing grace, whereby we may be more and more transformed; this is clear from the former ground. it. Thus doth the apofle prefs these to this renovation, enjoining them to be tranfformed, not as if it were in their own power, (which is nothing here) but to drive them in to him, who alone is of power to bring that work about, and to rouze them up from that fecurity, left they should imagine they ought to do nothing, but let the Spi X. Such is the deplorable and lament VII. Hypocrites may deceive themselves in imagining that all is done when they have abftained from fuch grofs corruptions and abominations, as the bafeft worldlings and corrupt men wallow in; but befiderit do all. this abstaining from a conformity unto this world, it lyeth upon all to be labour-able cafe of all by nature, that that brave ing to be transformed and caften in a new mould; for it is not enough, not to be conformed unto this world, but alfo we must labour to be transformed. VIII. As the cafe and condition of all by nature is fuch, as of neceffity they must be changed and transformed, or elfe perith; fo the children of God have in part fuch a corrupt nature carrying about with them, as will keep them ftill in exercife; and it lyeth on them as their duty, to be daily wrestling against it, and labouring more and more after more and more of this new nature; for this is laid even on believers, be ye transformed. IX. However it be the alone work of omnipotence, either to renew fouls in whole or in part, and there be nothing in man that can jufly claim any fhare of the glory of the work; yet the Lord in making fuch a change, dealeth with fouls not as meer ftocks, but as rational creatures, and fo dealeth with them as to the ufe of thefe means, in the ufe whereof the Lord ufeth to fend down renewing grace, as if they were inftrumental in the bufinefs, when as the Lord is free in his working; and worketh in us both to will and to do, of his wn good pleasure, and free grace; the Lord hereby holding forth what our mifery is, by reafon of the ability and ftrength we have loft, and what duty, yet notwitstanding of this our finful contracted impotency, lyeth upon us; and what is the ordinary way that God ufeth to bring about this work, to wit, by driving us out of ourfelves to him, whose work only it is to do No VI. image which once we had, is now loft and gone, and that fweet, holy and righteous pature, which God beftowed upon us at the beginning is now away; these both are clear in that we must have ail made new again, or renewed, which fuppofeth a thing to have been new, and now old. XI. The very minds of men, however there remain in them fome common notions concerning a deity, and principles of equity, yet as touching any faving knowledge or right uptaking of God, or the way to him, are by nature ftruck blind and cannot fee the things of God, and full of unbelief, ignorance and confufion; yea, and the minds of the beft, who fee but in part, are not fully freed from this disease; for all their minds need to be renewed. XII. In bringing about this renovation and transformation, the Lord useth to begin at the mind and understanding part, and fendeth down the fpirit of illumination, and removeth that natural darkness and confufion that oppreffeth the fame, fo that the man feeth his loft condition, and the vanity and ufeleffnefs of all creatures, as to his fupply, and feeth where help is laid, and thereby the man is brought, thro' grace, to a clofing with him, thro' whom all good cometh; and therefore when Paul is preffing them to be transformed, he adds, by the renewing of the mind, to fhew, that this way the work muft begin, and be got done. XIII. Believers are fo far frm being exeemed from obedience unto the law of 3 P God, abundance befides; therefore it is called his acceptable will, as fhewing wherewith God will be well-pleafed, and what fervice fhall be taken off our hands, and what Chap. XII. God, that obedience, or their approving | imaginations would furnish us with ways of the will of God, is a natural retult and effect flowing from their new nature which they have received, and their renovation and illumination is a direct mean unto this approving of the good will of God; therefore, fays Paul, Be ye transformed by the renewing of your minds, that ge may prove what is that will of God. XIV. However natural men may pretend great love and respect unto God's commands, and feem outwardly to walk in conformity unto them, yet none but fuch as are truly renewed, can, or will, truly and cordially approve of and join with the commandments of God; and the more we be illuminated and renewed, the more will his will bear bulk with us, and we will conform our lives the more thereunto; for renovation and illumination is the way to the approving of God's will. XV. It is the duty of all believers, to prove God's will, by fearching into and ftudying it, that they may find it out; and to approve and have an high account of it, when it is known, and embrace it heartily; all this is included in this, to prove his will. XVI. None can exped freedom from the contagion of evil company, or to be kept from being conformed unto this world, or the men thereof, but fuch as are labouring for a spiritual fenfe and uptaking of God's law, and have high thoughts of it, as the only rule they ought to walk by, not. XIX. This law of God is complete and perfect, holding forth whatever is neceffary to be known by us in order to falvation, fo as we may fully rest upon it, and reject whatever is not there approven or commanded either in general or particu lar, and need not run to any tradition, or decrees, for new additions. XX. The confideration of this, that this law of God is good, full, complete, and fheweth what way we fhall get our Lord pleased, should ftir up all his people to a confcionable ftudying, proving and approving what this will of God is. This is the end wherefore he gives thefe epithets unto the law here, even to fpur them up unto the proving and approving of it, as knowing what difficulties are lying in their way, and of what ufe it will be to them. VERSE 3. For I fay, thro' the grace given unto me, to every man that is among you, not to think of himf.If more highly than be ought to think; but to think sober ly according as God hath dealt to every man the meajure of faith. IN continueth to the ninth verfe, the apaIN this fecond part of the chapter, which which is clear from the laft words of this verfe compared with the begining of it. file is about the preffing of modesty, hu XVII. The law of God, which is a de-mility, and diligence, in the officers of the claration of his will touching what he will Lord's house. have us to do, is good, containing nothing but what is both good in itfelf, and what is for our good; hence it is here called good: And were God's law well tried and fpiritually fearched, by fenfes exercifed, it would be found fo. XVIII. There is no way imaginable how we fhall please God, but by taking this will of his to be our rule, according to which we fhould fquare our lives, tho' our foolish In this verse, after that the apostle hath ufed a kind of preface (wherein he hold eth forth his power and authority, as be ing an apoftle, and one efpecially commi fioned and fent by the Lord, and that as thereby breathing out humility, an fhewing how little he was proud or boa ing thereof, by calling that office wheret he was employed, a grace, and a gra given to him, not ufurped; and by virt of this office unto which he was placed, that within the compafs of their own callhe authoritatively commanded them, and ing. Now, this exhortation the apoftle every one of them, without exception, fay-preffeth with many arguments, in this and ing, I fay.) he layeth the duty authorita- the following two verles. tively upon them, first negatively, and next pofitively, and withal enforceth it with many ftrong arguments. The duty is first fet down negatively, in thefe words, Not to think of himself more highly than he ought to think; whereof the meaning is not as if the apofle would not have them ftriving for more wildom, and to excel in it, feeing he willeth all God's children to ftrive after perfection; but the meaning is this, He would not have them imagining they had more than indeed they had, nor proud and conceited of what they had, as if it were their own, and not given to them; nor fo puffed up with an overweening opinion of their own worth and excellency, as if there were none comparable to them; nor fo taken up with the high eftimation of their parts and gifts, as to take encouragement therefrom to dive into myfteries, not clearly revealed, and imagine in themfelves a dexterity to find out what none elfe could do, and so to be taken up with the fearching after fuch things as will but occafio torment and vexation, and no way tend to edification; nor laftly, to be fo proud of their parts and abilities, as to meddle with matters beyond their fphere, and not within the compafs of their callings and employments. Next, the duty is fet down pofitively in thefe words, But to think foberly, according as God hath dealt to every man the measure of faith; whereby the apostle holdeth forth the duty of the officers of the Lord's houfe to be this, That they ought to have mean and low thoughts of themfelves and their abilities, and to be fatisfied with that measure of endowment which the Lord hath bleffed them with, and to be painful in thofe exercifes which may inftruct them in fobriety and modefty; and ufe, in all humility and modefty, thefe gifts God hath bestowed upon them, unto the edification of others, and In this verse the arguments may be thefe, 1. In the particle for, which may be looked on as a connection unto the former verfes; and the argument will be this, You are all bound and obliged to present your bodies a living facrifice to God, and to be transformed, that you may prove what is the good and acceptable will of God; and here is one main impediment which must be taken out of the way, You must have low and humble thoughts of yourselves, and of your parts and qualifications, otherways you will not be able to reach thefe Chriftian neceffary duties which must be followed; therefore you must beware of this impediment, and think not of yourfelves more highly than you ought. 2. Another argument may be this, I, with all authority, command you to look to this duty, therefore you must not flight it: I Say. 3. I do not command you from my own head, but I am à méffenger fent upon this employment; there is a commiffion given to me, and by virtue of this commiffion I command and charge you: I say, thro' the grace given to me. 4. It is a duty not lying upon any one alone, nor any one kind of officer, but it lieth upon all officers to fee to it; and therefore, feeing it is fo neceffary unto all, none must fhift it: I fay, unto every man that is among you. 5. There are arguments lying into the very bofom of the duty, that may fufficiently enforce it: It is a fhame for any Chriftian, more especially churchofficers, to be found lyars, and to do that which will infatuate them, and make them misken themselves; but fo it is, that for a man to think of himself more highly than he ought, is to give out himself as a lyar, and to befool himself; therefore this course muft not be followed. 6. You must not be puft up with a vain conceit of yourselves, as if there were none equal to you, and as 3P 2 if |