Such was to be the method, and such the issue, in this development of the surrendered life. All is divine in origin and secret. The eternal "compassions," and the sovereign work of the renewing and illuminating Spirit, are supposed before the believer can move one step. On the other hand the believer, in the full conscious action of his renewed "intelligence," is to ponder the call to seek "transfiguration" in a life of unworldly love, and to attain it in detail by using the new insight of a regenerated heart. He is to look, with the eyes of the soul, straight through every mist of self-will to the now beloved Will of God, as his deliberate choice, seen to be welcome, seen to be perfect, not because all is understood, but because the man is joyfully surrendered to the all-trusted Master. Thus he is to move along the path of an ever brightening transfiguration; at once open-eyed, and in the dark; seeing the Lord, and so with a sure instinct gravitating to His will, yet content to let the mists of the unknown always hang over the next step but one. It is a process, not a crisis; "_grow_ transfigured." The origin of the process, the liberation of the movement, is, at least in idea, as critical as possible; "_Give over your bodies_." That precept is conveyed, in its Greek form (παραστῆσαι, aorist), so as to suggest precisely the thought of a critical surrender. The Roman Christian, and his English younger brother, are called here, as they were above (vi. 13, 19), to a transaction with the Lord quite definite, whether or no the like has taken place before, or shall be done again. They are called, as if once for all, to look their Lord in the face, and to clasp His gifts in their hands, and then to put themselves and His gifts altogether into _His_ hands, for perpetual use and service. So, from the side of his conscious experience, the Christian is called to a "hallowing of himself" decisive, crucial, instantaneous. But its outcome is to be a perpetual progression, a growth, not so much "into" grace as "_in_" it (2 Pet. iii. 18), in which the surrender in purpose becomes a long series of deepening surrenders in habit and action, and a larger discovery of self, and of the Lord, and of His will, takes effect in the "shining" of the transfigured life "more and more, unto the perfect day" (Prov. iv. 18).