The Christian Governor in the Commonwealth and Private Families, Exposition 1 · Part 12
A froward heart shall depart from me,Vers. 4. &c.
IN the second verse before, the Prophet had sayde that he would hauehave an vpright heart: here he promiseth to bid auant to a froward and euill; that is, to a crooked and sinfull heart, neyther nourishing it in himselfe, nor suffering it in others. In the third verse, hee shewed how he would, & how Christians should proceede against fallers away: heere he sheweth how hee will deale with those, who (though they fall not away) yet misbehaue themselues in their way, or seeming religious, are prophane. By a froward heart, therefore we must vnderstand not a testie and angry, but (more generally) a proud and stubborne heart, that will not submit to God, nor be taught of him: and by an euill heart, an euill counselling heart, or a heart euill in opinion and purpose. And where (speaking of a froward heart) hee saith it shall depart from him, his meaning is, that he will not abide it in himselfe, nor beare with it in others. And where he saith hee will know no euill, his meaning is, that hee will not allow it with any knowledge of approbation, as God knoweth the way of the righteous, Psa. 1.6. that is, alloweth of it; but with a knowledge of much dislike, abhorre it, as God knoweth the wicked afarre off, that is, greatly contemneth them: for we must not thinke that hee would be grosely ignorant of the euill wayes of his people, and not obserue them vntounto punishment, as hee would note the good, to reward them: but in that he saith, hee would chase away a froward heart; and know no euill, it is manifest that he would looke into matters with his owne eyes, & marke what is done by his owne knowledge. So we hauehave the meaning of this verse. From whence (and because the Prophet could not (thus) abandon the froward heart, nor dislike the euill, except he had so set his watch of sight and hearing, that the knowledge and report of things, might come directly to himselfe, and truely, as they were done and past: for what man knoweth the heart of man but by the outward wayes of it, and by obseruing those wayes? Doct.) vve learne that it is the dutie of a good Ruler, to restrayne offenders vvith his owne eye, Pro. 20.8. His lookes must be terrible to them, and vvith his eyes hee must follow them; to cut them off, or to cast them off, if they vvill not be amended. Therefore Salomon, speaking to Ouer-seers, saith; Be diligent to know the estate of thy Flocke, and take heede to thy Heards, Pro. 27.23. The speech is taken, by similitude, from vvatchfull Shepheards, vvho looke to their Flocke, and to eueryevery head in it, in their owne persons, and not by Deputies. And thus Dauid himselfe walked in the simplicitie of his heart, Psal. 78.72. Iob carryed so resident an eye o…er Vagabonds and vile persons in his time, that he compelled them to flye into the darke, desolate, and waste Wildernes, Iob. 30.3. Hee made them to hide their heads, so that they dwelt in the clefs of Riuers, and in the holes of the earth, vers. 6. Neither did he thus proceede onelyonly against those that were young, and wanted experience or begga… lie, and lacked power; but he brake the iawes of the vnrighteous, of what estate or time soeuer, and pluckt the prey out of his teeth, Iob. 29.17. Great men (therefore) must thinke themselues to be set vp of the Lord, in places of power, to gouerne such places vvith their owne eye, and not to set ouer the charge to Cuza…s, vvith the carelesse Minister of soules.
The Reasons.
They that preuent not euill in others, hauing the Sword committed to them for that worke, make themselues guiltie before the Lord of that euil, vnredressed, as if themselues had done it, 1 King. 20.42. All sinnes, not punished by them, vvhere they may and should punish, are their owne sinnes, and sinnes which they put vponupon their owne account to reckon for. Secondly, from vvhence commeth this huge hoast of sinne that hath ouer runne the land as a Conquerer, but from hence, that Magistrates hauehave multiplyed offenders by cruell impunitie, and by not looking into matters? for, as Iustice exalteth a Nation, Pro. 14.34. so lacke of Iustice must needes bring it low. Thirdlie, good Rulers are for the praise of the righteous, and punishment of euill doers, 1 Pet. 2.14. but how can they reward the good, and punish the euill, defend the innocencie of the meanest, and censure the wickednes of the mightiest, if they know not, neyther care (vnpartially) to know who be good, and who euill, who innocent, and who offenders?
Vses.
A reproofe to those,Vse 1. who eye the best and most harmeles, in malice, to picke quarrells to them; and set an eye vponupon the worst, in way of liking to giuegive countenance to them. A thing commonly seene, and much to be lamented in many great Families, and Courts of Iustice, where they that should driue out of the Countrey, Drunkards, Blasphemers, and such like notorious offenders, suffer them to roost, and make their nests in their owne houses, feede them at their owne Tables, and (because they can play, iest, game, and make fooles of themselues and others) vse them as their familiar companions: and from hence doe such heards of euill doers, and droues of beast… multiply in the Kingdome. Besides, the Magistrates eares (oftentimes) are so inchaunted with flatterie, and their eyes dazled with the brightnes of some golden gift, that they cannot see, neyther are willing to heare of those foule matters that the whole Countrey doth vphold, and cry out of.
Vse 2.An instruction to all inferiours, if they would stand before their Gouernours with credit & good acceptation, to stand against the corruption that is in themselues, and the common vices that are in others: for so shall they finde Christian Magistracie comfortable, and not terrible vntounto them; and Christian Gouernours like milde showers of raine to refresh them, and not as raging tempests to quell them; and the powers ordayned of God, as shields for their defence, and not as swords prepared for their destruction. O (then) wouldest thou be without feare of the power? doe well, so shalt thou hauehave prayse of the same, Rom. 13.3. Wouldest thou hauehave defence from the Magistrate? be innocent, that he may defend thee. Wouldest thou liue with good Subiects? be no malefactor to death, that thou mayst liue. GiueGive not thy selfe to Riot and quaffing, and garishnes, and sinfulnes, and Whoredome, and execrable Swearing, and impious Sabbath-breaking, and other enormities, so little feared, and so much committed, if thou wouldest hauehave the reward of good, and auoyd the punishment of euil. For the Magistrate is bound in the chayne of his high calling to be vnpartiall in his iudgement, as God is no respecter of persons in iudgement, and to giuegive to eueryevery one according to the equitie of his cause, and not the qualitie of his estate: and for this he is armed with Gods authoritie, that the Maiestie of his glory might shine forth in the execution of Iustice, which is Gods delight. Iustice and iust men doe helpe to aduance a Nation; and therefore iust men and Iustice must be made of in the Nation. So on the contrary, sinners and sinne bring great shame to a people; and therefore sinne and sinners should be disgraced among the people. If (then) thou wilt cut thy selfe off from God by dangerous Poperie and rebellious wickednes, ho… can the Magistrate do lesse then cut thee off from men, by the Sword, which he must not beare in vaine? A Cananite may not be spared: if (then) thou be a Popish Cananite, the Magistrate may not spare thee. A murtherer must not liue: if (then) thou shed mans bloud, by man, that is, by the Magistrate, must thy bloud be shed againe? The wicked must be rooted out: if (then) thou dost wickedly, thy roote must wither. Swearing, that is, cursed and odious Swearing, and Drunkennes, and Whoredome, must be punished, and God will require the sparing of such at his Magistrates hands if they be not punished: if (then) thou be any of these, or all of these, repent, or expect thy deserued punishment here, or in hell. The like may be spoken of other euils, and euill doers.
But heere the Prophet speaketh of a froward, that is, sinfull or peruerse heart, because, when men doe euill, they (commonly) doe so by the wickednes of the heart.Doct. 2. From whence this doctrine may be gathered, that the Fountaine and root of sinne is in the corruption of the soule, which wee call the heart that is euill from our youth, Gen. 8.21. For the heart is not heere taken for that fleshly part that is in the middle of the body, which wee call the Fountaine of vitall bloud, but for the soule in the corruption of it, or faculties corrupted. And so our Sauiour is to be vnderstood, when he sayth, that out of the heart, that is, out of the powers of the heart corrupted, proceede euill thoughts, murthers, adulteries, fornications, thefts, false testimonies, slaunders, Mat. 15.19. for all these spawne in the heart. Lust in the heart begetteth; and the heart by lust beareth, and bringeth to forme and shape all these filthy sinnes. It is a prouerbe of Salomons, that the heart imagigineth destruction, and the lippes speake mischiefe, Pro. 24.2. For of the abundance of the heart (saith our Sauiour) the mouth speaketh, Mat. 12.34. I may adde further, the eye seeth, the eare heareth, the palate tasteth, the foote walketh, the hand worketh: therefore saith the Wise King, Keepe thy heart with all diligence, as with many locks: for thereout proceede the actions of life; to wit, by good regard, but of death by negligence without regard, Pro. 4.23. Other things may occasion sinne, but our hearts cause it. Ioseph saw as well as Dauid, and with more opportunitie, but Ioseph looked to his heart: Dauid (in part regenerate) neglected it: therefore Ioseph, though tempted by the tongue and eare, had a good issue of his temptation; Dauid, in a like temptation, not considering his weaknes, and careles of his heart, was foiled, and did yeeld. Now if an vnregenerate heart in one trulie renued, did so soone and dangerously yeeld to euill, what may the best iudge of his heart at this day? and how will it riot, if he doe not set a guard of diligence about it, and keepe it vnderunder many tutor? But not to speake of a froward heart, in which sinne is Crowned King, and ruleth by sundry lusts; what shall wee say of a heart, such as Dauid had, how quickly may (euen that) for the corruption dwelling in it, be allured to wickednes, in the best, if it be not watched? And then how true is it, that though the occasion of euill may come from others, yet the cause of euill is all in our selues?
The Reasons.
First, if we speake of actuall sinne, the roote of it is in the soule, as the branches of it are in the outward parts: for there is no sinne actuall, but the will is in it. Now the body is not the seat of our will, but our reasonable soule, which is sayd to hauehave in it two principall faculties, the will and vnderstanding. Secondly, the heart doth carry with it, eueryevery way, all our outward senses, and (as the Heathen man could say) it is not the eye that seeth, but the heart; nor the eare that heareth, but the heart: and so of the other senses; which doth further appeare: For let there be great sounds and much noyse in a place, yet if our heart be earnestly set vponupon some other matter, our eares that attend the heart, neither heare the sound, nor listen to the noyse: yea, sometime we stumble in the playne ground, and our feete fayle vsus in faire places, because our feet are carryed with our hearts that minde some other matter. Thirdly, it is the heart that maketh or marreth all our actions; which proueth that the Fountaine of goodnesse or vice is in the heart, and the streame of them in the outward senses: for as the heart is in an action, so it is accepted both of God and man. GiueGive a small thing with a good heart, and it is well taken; but offer a better thing vnwillingly, and it is not regarded: and wherefore not regarded? but because, not the gift, but the minde of the giuer is wont to be considered. So a man may leaue a sinne, and not be innocent: for example; he may refrayne Adulterie, and yet be an Adulterer; and forbeare to steale, and yet be a Thiefe: for the heart may louelove Adulterie, though the body be cleane; and a Thiefe (without the hatred of theft) not dare to robbe, lest the lawe proceede against him. Shame, or want of opportunitie may make an Adulterer in heart, no Adulterer in act; and feare of the law may keepe a Thiefe true, when his heart, before God, and by the verdict of his owne conscience, is a shamelesse Thiefe.
Vses.
Vse 1.This may serue to humble vsus, seeing the cause of all sinne is in our selues, and cannot be layd vponupon any other. It is our owne heart that causeth vsus to sinne, whiles, through the corruption that is in it, it yeeldeth to the suggestions of Satan, to the perswasions of euill men, and to the treason of our owne flesh: for if this corruption were not in vsus, no temptation could ouercome vsus, and wee should ouercome euill through goodnes. Christ was voyd and free from sinne, therefore Sathan in temptation could doe nothing against him, Ioh. 14.30. no, nor yet against our first Father, till his heart was corrupted through vnbeliefe. We vse to say, Woe be to such a Man and to such a Woman, that euer I knew them; for if I had neuer knowne them, I had neuer knowne woe. Indeede euill fellowship is a strong occasion of falling, & in companie we meete with great temptations, (which should make vsus to take good heede what company wee aduenture vponupon:) yet our owne corruption is it that maketh vsus to be ouercome with euill, and by meanes of it, the euill examples of Men doe wound vsus to a following in badnesse: and therfore the cause of sinne is still in our selues, because our owne heart, that is, (the corruption in it) hath deceiued vsus.
Vse 2.A reproofe to those who content themselues to hauehave done some good outwardly, and outwardly to hauehave left some euill vndone, and yet neuer care to plant true goodnesse in the heart, or to purge it from euill; which is as foolish a part. as if one, desiring to hauehave all weedes taken out of his Garden, should cut the toppes onelyonly, and let the roote grow: or, willing to hauehave wholsome hearbs and flowers, should onelyonly plant the leaues of them, & neyther the roote nor slips. So to toppe the weedes of sinne, and to leaue the roote of them growing in the heart; and to plant some leaues of goodnesse (that may shew for a day or two) and not the roote, or some part thereof, what follie is it, entending to hauehave and preserue (well cleansed from …inne, and stored with grace) the fayre Garden of a pure and cleane heart? The Prophet therefore here, and Psal. 51.10. when hee meant to hauehave the outward conuersation refo…med, beginneth with the heart; as they who desire to hauehave sweete and wholsome water, begin at the spring: which should moue vsus, with our first care, to looke to our heart, that the spring of our actions be cleane and holy, the rather because it is in vsus by nature so deceitfull and foule, Ier. 17.9. or as a filthy Garment, that must bee washed throughly, as it were in many waters, Psal. 51.2. before it will be cleane in part, and some way get out of corruption. Also, seeing the heart in man is as a rotten garment past mending, what care should there be of putting it off, praying GOD to giuegive vsus a new heart, and to take the old from vsus? Ezech. 30.26. That which remayneth in this verse, is the Prophets vndertaking for himselfe, that he will know none euill. He had sayd before in the second verse, that hee would walke in the right and perfect way; and that (therefore) he would put from him all such as peruerted their way, or turned aside by crooked wayes, Psa. 125.5. Here he saith that he will know; that is, approue or avow none such, neyther communicate vntounto them or bestow vponupon them any honours vnderunder him: but seeing that God had authorised him, and that God was in him, hee would highly dislike sinne, as in himselfe specially, so zealously in others. Neyther would he put Offices (as it were sta…es) into the hands of wicked Magistrates of strike with, knowing that a wicked budde will quickly shoote out by so dangerous a Sun-shine of fauour and countenance from the Throne of the King, and by the abuse of supreme greatnes so ill imployed, proue fruitfull of all bad behauiour.
Doct. 3.The poynt and doctrine from hence is; It is not enough for Magistrates and other publike persons, to liue well, and to hate to sinne grosely themselues, except (as men carefull to doe that that belongeth to their places) they will know no euill; that is, approue no grose sinne or euill life in others. We must looke to our selues, as we be Christians, but (if we hauehave roomes in the Common-wealth, or hauehave the charge of a familie) our care must be for others. In this case we must not doe onelyonly what appertayneth to vsus, as we are Christians, but consider what we ought to doe in this or that calling wherein God hath placed vsus, as men that hauehave moe then our selues to answer for. This is significantly noted by the comparison of a head, as Num. 1.4. where such publike persons are called heads. For hereby they are taught, that they are called by that name, not so much because they are placed vppermost in the body, as the head, as that they are placed there with eares, to heare what is good and fitting, with smelling and tasting to choose what is wholsome, and with the tongue to shew what wil helpe or may hurt that body: but (specially) with eyes to see afarre off which way the foot should walke, the stomacke be relieued, the body in some good sort maintayned, and eueryevery member so prouided for, that the whole (both head and members) may long continue. And this doth Almightie God require of the heads of Lands and Nations, that is, that in the midst of dangers, and height of sinne, they looke not abroad with drousie eyes, but (as men perfectly awak't) see what is comming towards them, and (withdrawing themselues from perill) withdrawe their people also. Eli himselfe was a good man, but his owne goodnesse could not saue him from breaking his necke, seeing he suffered his sonnes to be wicked. 1 Sam. 2.29.30.31. & 4.18. Dauid was carnally tender of Ab…alom, and would not displease Adonijah, but what came of it, his story sheweth, 2 Sam. 15.13.14. and 1 King. 1.5.6.
The reasons of the doctrine are: Magistrates are to see to themselues, and to looke to others: they must hauehave conscience to order themselues, and they hauehave the Sword to pull in others: therefore it is not enough that they liue ciuilly and religiously… except they prouide that the people vnderunder them leade a ciuill and religious life. Iosua (as wee heard) would not alone be no Idolater; but as he himselfe would serue no Idols, so his house shall serue the Lord, Ies. 24.15. He that vseth not his authoritie to restraine from euill, giueth leaue by it, and power with it, to doe euill: for hee assisteth the wicked man, lending him his hand, and doth the wicked deede, because his power doth it. Secondly, in actions that depend vponupon vsus, and be in our power, there is small difference betweene the doing of them, and suffering them to be done, saue that (sometimes) he may hauehave more fault that permitteth euill, then he that doth it: for hee that doth it, may be mooued to it by some temptation of benefit or sudden desire; but he that suffereth it (when he knoweth it) if hee be a great Commaunder, receiueth discredit by it in his place of Honour, and hurt in the people which he gouerneth, who from the bad ayre of so corrupt an example, may draw in a very dangerous infection. The one doth it with intended profit, the other suffereth it with apparent hurt; and who hath the greater sinne? Thirdly, a Nurse that taketh the charge of a young childe, is not excused though she looke to her selfe, if she neglect the childe. Neyther is the Master of a Schoole faultles, though he goe to his owne Booke, if hee apply not his Schollers. So Magistrates, being Nurses of Gods people, beare a great sinne before God, if they feede themselues with case, and feede not the people with their gouernment: and euil Tutors that minde themselues onelyonly, and not the people, as it were Schollers, that are vnderunder their rod, in the Schoole of policie, cannot be innocent.
Vses.
Vse 1.An instruction to those who hauehave places, so to watch in those places ouer those, both for their sinceritie in Religion, and manner or life, whom they take charge of, that they may be, neyther in points of faith impious, nor in behauiour prophane: for though themselues be neuer so eminent and prayse-worthie for sanctitie and righteousnesse, yet all is nothing, if they make not those whom they rule to sauour thereof, vnderunder the sweete perfume of their gouernment. If a blessing be vponupon them, it must, like Aarons precious Oyntment, drop from the beard to the skirts of their cloathing, that the low Vallies may hauehave the benefit of that fruitfull raine that falleth vponupon the Mountaines. Psal. 133.2.3. The people which God hath subdued vntounto them, they must acknowledge to be the Field wherein the Lord hath bestowed them, to the end that they might labour to make it like the Paradise of God, full of chosen plants, and free from all weedes and rubbish of sinne. They must (therefore) plant it, and prune it, and water it, and hedge it, and carefully dresse it, that it may be beautifull to God, and comfortable to man, reioycing God and Man.
A reproofe to those publike personsVse 2. who (euen) tempt vntounto sinne by giuing countenance and matter to notorious offenders, and when they should imitate the Highest, whose soule delighteth not in the death of a sinner, but that he may turne, and be saued, put on corrupt affections, eyther of soothing men in their sinnes, or of winking at faults in pernitious sinners. Also, heere we hauehave a confutation of that speech, which seemeth to giuegive commendation of sufficiencie to publike persons; because they are good priuate men, though naughty Common-wealths men, and Church-men, liuing as a body diuided from the publike body, and publike good: for wee shall many times heare such speeches as these concerning the Magistrate; as that he is a good gentle man, and one that keepeth a good house: and concerning the Minister … that he is an honest man, and liueth well… and yet the one punisheth no faults as a Magistrate, neither doth the other teach diligently, or at all, as a Minister. But as it will not discharge him that hath the charge of the Chamber, Kitchin, or Stable in a Noble-mans house, to busie himselfe in other matters, and to neglect the duties of his proper place: So to shew some zeale in the common duties of our Christian places, will not aquite vsus before God, if wee be not sufficient, or be carelesse, if wee be sufficient, in the discharge of our particular callings. We must know no euill; or if wee know any, the Minister must reprooue it, and the Magistrate punish it, and hee that hath charge in a familie, proceede against it. A fault (then) in Ministers, who dawbe the sinnes of a Parish with the vntempred morter of flattery, and of saying all is well, where nothing is well, Ezech. 13.10. A fault in doting Fathers, and cockering Mothers, who are not displeased with sinne in their tender children, whom they carnally louelove, that is, honour aboue God. A fault in Magistrates and Ouerseers, who, rather by vngodly indulgence giuegive men authoritie to doe euill, then restraine euill with timely discipline. And a fault in all Men, who, instead of reprouing sinne in their Neighbours and brother, set them on by an vncharitable delight to see them to doe euill. For as Cham saw his Fathers nakednes with pleasure, Gen. 9.22. so they behold their their brethrens naughtinesse with ioy: yea, they are so pleased with sinne in others, that they laugh till they be sore with laughing, to perceiue men to break the Commaundements of God, to discourse filthily in common talke, and to runne ryot into all manner sinne, with greadynesse, foaming out their owne-shame, Iude. 13. which, what is it else, but to professe that they are glad to see, and helpe forward the perdition of their brother, to whom they should wish saluation in Christ?
But the Prophet will know no euill in himselfe, as he will not alow any euill in others. And so, as he vowed in the verse before to doe no euill, so in this he protesteth with an affection answereable to his outward practise, that his heart should like no euill.Doct. 4. From whence the doctrine is: As we outwardly leaue sinne, so … heart we must abhorre it, if we will be innocent. Many (outwardly) forbeare a thing, who (inwardly) affect and louelove that thing. In such, sinne is rather restrained then mortified, as in the faithfull, Rom. 8.13. For, hope of benefit, or feare of punishment may make men to leaue some enormitie without true mortification, or some by-respect may restraine it. A…imelechs adulterie was kept in of God, but not vanquished, Gen. 20.6. And Ham…n, full of wrath, without conscience of being wroth, refrayned himselfe in a policie, Hest. 5.10. And many hauehave abstayned from euill, when their heart hath beene set vponupon mischiefe.
The Reasons.
As in good things, the will is taken for the deede, and what we would be, that we are by acceptation: so in euill, not somuch what we doe, as what wee hauehave a minde to doe, is respected by God. Secondly, he that is restrayned from euill, …s not innocent; but hee that will not offend, though he might, may be accoun…ed righteous: for the mind is the trespasser, the tongue and hands are but instruments. Thirdly, the veryest hypocrite may (outwardly) leaue that sinne, which in heart he is commanded of: and there is nothing more ordinary (what if I had sayd generall?) then to seeme religious, and to be a worldling, and to professe Religion, and to minde earthly things.
Vses.
An admonition,Vse 1. in leauing of sinne, not onelyonly to take the euill of it out of our hands, but the louelove of it out of our hearts: for what wee louelove not to doe, that we will doe vnwillingly, though we doe it necessarily. If we louelove goodnesse, we will doe good gladly, and euill against our willes: but if we louelove to doe euill, we may forbeare it for purposes, but vvill not forgoe it for any thing. The children of God finde such a strife in them betweene regeneration and vnregeneration, as was betweene Iacob and Esau in their Mothers wombe, Gen. 25.22. And why such a strife? but because the good which they would doe, they cannot doe, and because they doe the euill which they would not, Rom. 7.19. For they commit euill vnwillingly, and though, when it is conceiued, they bring it forth necessarily, yet they beare such an enemies heart vntounto it, that they would smoother it if they could, while it is yet young in thought and conception; or, because they cannot so doe, destroy it in the birth, and before it be growne by custome of sinning, to a habite of wickednes. The cause is, the will, so farre forth as it is regenerate, resisteth and draweth backe: yea, when the naturall man is thrust forward vntounto euill by the sinne dwelling in him, the spirituall man, reuiued by the holy Ghost in part, meetes with diuers contrary windes against that Barke of his, vnderunder sayle, striuing in him to destroy the good worke of regenerate conscience. And from hence commeth that warre of lust that the Apostle speaketh of, Gal. 5.17. which hee calleth the lusting of the flesh against the spirit, and the like lusting of the spirit against it. They that meete with no such spirituall throwes in the trauell of new birth, are still in their filthynes, as it were olde nature, and doe still louelove sinne, though sometime, and for some causes, they do not practise it by open sinfulnes.
A comfort to those who dislike the euill which they doe,Vse 2. for they are neerer to innocencie then they who eyther would sinne, but cannot or can & would, but dare not, lest they should suffer discredit or punishment. And, which is better, to sinne greedily and willingly, or of infirmitie, and partly against our will? Gods children mislike sinne, as it is sinne, yea, though by nature they be inclined to it: and because sinne displeaseth God, it displeaseth them, though it be their owne sinne, and not any sinne in a stranger or enemie. But the wicked mislike some sinne, eyther because they are past it by course of yeeres, or because they feare punishment, or because accusing conscience doth affright them from it, as in the example of Pilate, Mat. 27.19. 24. Ioh. 19.12. Gods best children, because their whole will is partly flesh, and partly spirit, as the whole aire in the dawning of the day, is partly light, and partly darke throughout, therefore they partly sinne, and partly worke righteousnes; or, are partly sinners, and partly righteous: but the wicked are flesh and not spirit, wholy carnall and no way spirituall: euil they doe, and will doe it, good they doe not, nor vvill doe: vvhere the godly (contrarily) doe euill, but vvould not doe it, and doe not good, but vvould doe it. The Prophets further protestation against other offenders and offences, but of more speciall kinde, followeth.