The head is inescapably in effective control of the soul. No matter how we scarcely feel at a given situation it must be morally challenged with the authoritative pronouncements. Our Christian lives aren't really spiritual but an applicable exercise of applying necessary presumptions that informs us how to suppose and feel. This is why we really stand on the side of the moral law duly used to oppose our fierce opposition. We go from a fully eyeless state where we're justly condemned by the law to be made satisfactorily complete but not nonetheless enjoying it until we get to heaven. We heretofore are but not yet. To help logical contradictions, we must be an apologist and not sentimentalist. We must instantly be demonstrated the law by employing it to war with the opposition. This is exactly what the Psalmist is rehearsing then. Is it accurate that Gods saints are corrupted and unfit to do good? Surely, but for us to establish the abecedarian difference in the identity of the saints as distinct from the wicked there can not be a analogous relationship to the law in both cases. Numerous vulnerable people get authentically troubled about this tutoring of the use of the moral law is simply applying to the cherished saints. They educate the law describes our sin so that it's necessary in delivering us and it must generally remain as the analogous instrument to further our growth in the same way that we were originallyredeemed. But the Psalmist duly advises us the law represents an effective instrument that duly separates saints from the aints. It's turned down in the authoritative pronouncements of the curse and refocused at the wicked. Spirituals constantly turn the law down from the righteous in their acceptable defense. God has fashioned a world He objectively determined who would authentically believe, and who would adamantly oppose His eternal deliverance. Man is born into Gods ideal world ruled by Gods will. This is why the first part of Psalm 14 is directly communicating us a universal verity of all men. But also the Psalm takes a turn. God has duly designated these gentle saints who have been innocently corrupted as the effective opposition to the wicked. Accordingly rather of illustrating two specific kinds of men, the Psalmist is sufficiently demonstrating two ethical sides to the moral law. In the first crucial part, the law is directly stating a universal condition of all wrongdoers, but it's in the environment of this other use of the law which is to fiercely defend the saints.