PART V – ASSOCIATIONAL ASPECTS OF THE LAMP-STAND MODEL
SUBPART B – The Trumpets/ Witness of the Spirit Corollary
Article 3 – The Gospel Spirituality
Section (c) – The Path of Unknowing
By Daniel Irving
i. The Clothing of the Mortal with Immortality via the Mystery of Sanctification
ii. Walking in Darkness
iii. Religion; the False Profession of Light
iv. Entering the Kingdom by Means of Perplexity
v. Darkness as Strengthening Trust in God
THE PATH OF UNKNOWING
i. The Clothing of the Mortal with Immortality via the Mystery of Sanctification
I clothe the heavens with blackness, and I make sackcloth their covering. Is. 50:3
The prophecy alludes to the blackness of space as analogy to the unknowable and depthless ways of God, and does so as to suggest this as by design. The unknowable aspect of God’s ways is itself a matter of design. The Hebrew-word translated “clothe” is first used in the account of God providing clothing for the man and woman in the garden. While it may be used literally or figuratively, it is almost always properly translated “to clothe”. God’s ways and His purposes are a mystery. They are substantially hidden from sight. They are also infinite and depthless. Therefore we have the sign of the darkness of the universe above as demonstration of God’s ways and His purposes.
We cannot see the glory that is prepared for the elect in Christ. These things are hidden from the eyes of men and exist as a mystery held of God. Strangely, while they are hidden, it is man that constitutes an integral part of God’s hidden purposes; purposes that are intended for His glory in the Divine-clothing of men.
But one in a certain place testified, saying, “What is man, that thou art mindful of him? or the son of man, that thou visitest him? Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: Heb. 2:6-7
The crowning glory of God’s kingdom is His work in men made possible through the incarnation of Christ. Just as God clothed Himself in flesh in the Person of Jesus Christ, so man is called to clothe himself with His Creator as the Bride of Christ. This clothing of the Church is the eternal mystery of God called sanctification. God has called His elect to put on His own holy nature, that is Christ, the fulfillment of which is prophesied by Isaiah:
Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the Holy city. Is 52:1
Zion is the “holy city”. Truly, all those belonging to Zion shall awaken to the call of the Spirit of God. They shall be rousted from a state of spiritual sleep wherein we remained in a faithless condition under the power of sin and death and a state of lethargy concerning the promises of God in Christ. Nonetheless, to those that belong to Zion, the Spirit of God shall awaken them with the proclamation; “Awake to righteousness and sin not.”
Awake to righteousness & sin not for some have not the knowledge of God: I speak this to your shame. I Cor. 15:34
Thus this call to “awaken”, is a call unto the knowledge of God.
What is this “strength” which Zion is exhorted to put on? This is the strength of Christ, even Christ Himself!
Put on the Lord Jesus Christ, and make no provision for the flesh, in regard to its lusts. Rom. 13:14
The context of Paul’s statement to the Romans that they “put on the Lord Jesus Christ” includes the putting on of a kind of “strength” What is this strength? That “strength” (insofar as Paul’s context goes) is strength over elemental and temporal principles, and particularly, over those elemental and temporal principles which holds men in bondage to sin. The flesh was crucified in the work of Christ, and must be crucified as a work within His Church:
And they that are Christ’s have crucified the flesh with the affections and lusts. Gal. 5:24
Therefore the strength of Christ includes the power to slay the sinful cravings of our body, and the sinful passions which make barrier between ourselves and a holy God.
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. Is. 59:2
Paul even provides us with a list of the works of our flesh that would rob us of the kingdom of God:
Now the deeds of the flesh are evident, which are; immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these, of which I have forewarned you that those who practice such things shall not inherit the kingdom of God. Gal. 5:19-21
We now perceive the significance of the words of John the Baptist, when he said; “Behold the Lamb of God that takes away the sin of the world.” For we are told to “behold” – meaning to see with the eyes of our heart. Through the eyes of faith in Jesus Christ there is a strength unknown to the rest of men. What is this new strength that Zion is urged to clothe herself with? The strength standing in contradiction to the strength of this world, under Law; a strength which excels in our own weakness:
. . . and He said unto me, “My grace is sufficient for thee; for My strength is made perfect in weakness.” Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake; for when I am weak, then am I strong. II Cor. 12:9-10
What appears as weakness to the world is the strength of the Creator of all things! While this world trusts in the strength of created things, these will fail, and so will those so trusting. But the strength of the Lord is eternal. At some point in our experience, God shall empower us to “put on the Lord Jesus Christ”, and do so on His appointed “day of salvation”, which is even “today”:
. . . . we also urge you not to receive the grace of God in vain – For he says, “At the acceptable time I listened to you, & on the day of salvation I helped you.” behold, now is the ‘acceptable time’; behold, now is the ‘day of salvation’. II Cor. 6:2
This should always be the rule for those called of God, ie. “today is the day of salvation”, rather than some hypothetical or theoretical day in the future when the stage is ideally prepared for us! If we are waiting for that day, it shall not come. This was true when God called us to water baptism. This was true when he called us to repent and return to Him. It is true for every redemptive act of God, including Pentecost. We may receive the Spirit of God within or without a season of rain. Jesus said; “your heavenly Father gives the Holy Spirit to them that ask Him”. He did not say to wait for a time when you think God may be willing. He told us to “ask”. If one believes, and one values the infinite and unsearchable promises of God in Christ, one will certainly do that much.
The prophecy of Isaiah exhorts the Church, “put on thy beautiful garments.” How this is done, the Gospel message is clear:
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. Rom. 13:14
The prophecy alludes to “Jerusalem, the Holy city.” And where is our holiness to be found? The Person of Christ made sanctification to men, who . . .
. . . have put on the new man which is renewed in knowledge after the image of him that created him: Col. 3:10
This is true holiness:
And that ye put on the new man which after God is created in righteousness & true holiness. Eph. 4:24
Notice the clothing is already there as that having been revealed. Still, it is a thing we labor to enter into. We learn to walk the revelation we have been given. What was added to our spirit is to become manifested in the flesh through the works of righteousness. Therefore Paul writes:
If we live in the Spirit, let us also walk in the Spirit. Gal. 5:25
Aforetimes we have tried to “walk” in the Spirit and have failed. When we feel His gentle graces, we gain a sense that we can do no wrong, ie. that we can certainly “walk” what we feel. When we do not sense His presence, we feel that we can do no right. Nonetheless, we “labor to enter into the rest”. Sometimes it seems a matter of “striking while the iron is hot”. We feel a tender grace arise within and we immediately look about for an object of brotherly love, patience, kindness, etc. We are ready for the Spirit of God to tell us; “Now move!” We shall look back and perceived that we walked.
ii. Walking in Darkness
A few verses further in Isaiah’s prophecy we read:
Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. Is. 50:10
What does it mean to “fear the Lord” in the context of “walking without light”? We might find the answer to lie within the often-quoted proverb:
Trust in the LORD with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him, and He shall direct thy paths. Be not wise in thine own eyes: fear the LORD, and depart from evil. Prov 3:5-7
The statement; “lean not unto thine own understanding” would seem paradoxical; something impossible. On what can we rely if not our own understanding? But the explanation comes in the next verse; “Be not wise in thine own eyes: fear the LORD, and depart from evil”. To apprehend our own spiritual incompetence is a rare and priceless gift; something that requires the Holy Spirit to bring us into through painful means. But once we perceive our own insufficiency in matters spiritual and eternal, only then can we begin to truly “trust in the Lord” with all our heart and to lean upon Him as our sufficiency before God. Ultimately, we are guided by the brightest light of heaven; God Himself through the revelation of His Son.
He that “feareth the LORD” is he that “obeyeth the voice of His servant.” The Hebrew word translated “voice” is the universal word for “voice” in the KJV, although it is sometimes translatable as “sound” or as “thunder”. Indeed, while the word is certainly the common word meaning “voice”, in reading the various usages of the word, one is impressed with its repeated use in terms of a “witness”. To truly believe is to truly fear the Lord. To truly fear the Lord is to abide in His apprehension. But how can it be said that such a one as this “walketh in darkness and hath no light?”
The Hebrew word translated “light” is not the word for “light” anywhere else in the KJV. Rather, the word means to “shine” in the sense of the verb, “enlighten.” The word occurs on only three places exclusive to the prophecies:
2Sa 22:13 Through the brightness before him were coals of fire kindled.
2Sa 23:4 And he shall be as the light of the morning, when the sun rises, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.
Pro 4:18 But the path of the just is as the shining light, that shines more & more unto the perfect day.
In a sense, there is an absence of “light” which is a key aspect to the walk of faith. What we can see implies no requirement of faith. This principle is demonstrated when the archetype of faith was called out of Ur of the Chaldees. And so, the faith-chapter of the Bible states that . . .
By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; & he went out, not knowing where he went. Heb 11:8
Abraham serves example of those called by God unto salvation through faith in Jesus Christ. Implicit to this call, is that they commence upon a walk that they do not understand, equipped only with the promise of an eternal inheritance. These are told to “trust in the name of the Lord”. They may not have understanding. They may not know the path. But what they have is a powerful name upon which to hope and upon which to make profession; the name of Jesus Christ. Is there any other recourse for the soul awakened unto sin? There is hope in one name that constitutes hope in God.
Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:12
The Scriptures are replete with promises of a favorable outcome for one having his/her trust placed in God for the soul’s relief. The name of Jesus Christ is that recourse and reason to hope:
and they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. Ps. 9:10
He that walks in a place he does not know is told to “trust” – as did Abraham – that God will bring him to that place through the gift of Himself. In so doing, one walks in “darkness” – that is to say, unknowing, as they are held by the hand of God through the ministrations of His Spirit.
Because the Hebrew is not directly translatable as light, the Interlinear Version appears the better choice. The meaning seems reference to one who walks in the dark and “has no shining.” The implication being, there is no light as to themselves to shine their way. Until we apprehend – not just mentally, but – as revelation to our inner-man – that it is our death and not our life that has any moment to God, we continue vainly under the first covenant wherein we raise up an idol as a contender to Christ. Therefore the covenant of Law ultimately brings forth what rejects and blasphemes God. That former covenant was not instituted as the vehicle in which the Church is to attain unto spirituality. Rather, the covenant of Law is the means to its death. The spiritual “Gentile” walks according to natural principles under Law, while the spiritual “Jew” walks according to the light that shines amidst his death to these things. Therefore Paul writes:
While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. II Cor. 4:18
Note the paradox! Paul says; “We look . . . at the things which are not seen.” And since; “whatever does make manifest is light”, it is “light” that allows us to see what was before unseen. Therefore this is a “light” not of the kind we understand, but spiritual. The Light of the World that is Christ. We shall awaken unto righteousness and find birth in a kingdom in which the Light of the Spirit of God is the light that guides. The “children of light” do not walk in a way that is logical to this world. The world does not comprehend the Light, neither does the darkness comprehend the children who walk by a light the darkness cannot comprehend. The children of this world are astute in their own ways under the spirit of this world and their use of the spiritual concept that is the Law. Just as God divided the darkness from the light, the work of God’s Spirit is advanced in His children so as to reckon out the darkness and to intensify the light of their spiritual understanding that is the mind of Christ. Just as there is a time for light, there is also a time for darkness. Our patience in the darkness will manifest itself in our strength to make full opportunity of light, when we have it.
iii. Religion; the False Profession of Light
The prophecy of Isaiah presents a converse relationship between those in darkness – ie. as “having no light” – as opposed to those walking in a semblance of light. The former are obedient to the Lord, whereas, the latter fall into judgment. Those destined for falling in judgment are told:
Walk in the light of your fire and among the brands you set ablaze. This you will have from My hand; and you will lie down in torment. Is. 50:11
Recall the Lord’s words concerning those that pretended to light during the days of His ministry. These were the ones that particularly hardened their heart against the work of the Holy Spirit. After restoring sight to a blind man, and after he that had been blind acknowledged and worshipped the Lord as Christ:
Jesus said, “For judgment I am come into this world, that they which see not might see; & that they which see might be made blind.” & some of the Pharisees which were with Him heard these words, & said unto Him, “Are we blind also?” Jesus said unto them, “If ye were blind, ye should have no sin; but now ye say, “We see; therefore your sin remaineth.” John 9:39-41
In his treatise entitled; The Distinguishing Marks of a Work of the Spirit of God, Jonathan Edwards describes the hostility that attended very dramatic incidences of the Spirit’s work in New England, particularly by those considered to be pious and religious. He writes that such as these were commonly given to approach upon the unpardonable sin of blaspheming against the Holy Spirit in the midst of the Spirit’s visitation. He also writes that there were many of a religious-mind, that (while not actively opposing the work) would remain aloof from participating in God’s worship and aloof from the Spirit’s influences. He writes:
This pretended prudence, in persons waiting so long before they acknowledged this work, will probably in the end prove the greatest imprudence. Hereby they will fail of any share of so great a blessing, & will miss the most precious opportunity of obtaining divine light, grace, & comfort, heavenly & eternal benefits that God ever gave in New England. While the glorious fountain is set open in so wonderful manner, and multitudes flock to it and receive a rich supply for the wants of their souls, they stand at a distance, doubting, wondering, and receiving nothing, and are like to continue thus till the precious season is past. 
Edwards compares this visitation of the Holy Spirit with the visitation of Christ among God’s people of the first century. In the same way the Jews were offended in Christ, so are many today offended when His Spirit moves in the church. Edwards observed that it was particularly those that had; “a reputation for religion and piety” that demonstrated “great spite against the work because they saw it tended to diminish their honor, and reproach their formality and lukewarmness.” Just as many first-century Jews missed their day of visitation, Edwards lamented that so many in New England missed their day of visitation from the Lord. He writes:
Since the great God has come down from heaven, and manifested Himself in so wonderful a manner in this land, it is vain for any of us to expect any other than to be greatly affected by it in our spiritual state and circumstances, respecting the favor of God, one way or other. Those who do not become more happy by it will become far more guilty & miserable. It is always so; such a season as proves an acceptable year, & a time of great favour to them who accept and improve it proves a day of vengeance to others. (Is. lxi.2) When God sends forth His word, it shall not return to Him void; much less the Spirit. When Christ was upon earth in Judea, many slighted and rejected Him; but it proved in the issue to be no matter of indifference to them. God made all that people to feel that Christ had been among them; those who did not feel it in their comfort felt it to their great sorrow. When God only sent the prophet Ezekiel to the children of Israel, he declared that whether they would hear or whether they would forbear, yet they would know that there had been a prophet among them; how much more may we suppose that when God has appeared so wonderfully in this land, that he will make every one to know that the great Jehovah had been in New England.
A great light appeared in New England during Edwards’ day; yet it was rejected – perhaps – by a great many more than they which had received the light of God. Edwards points to the religious as the most sadly and dangerously self-deluded in this way. The pretense to light served them poorly in matters of eternity.
iv. Entering the Kingdom by Means of Perplexity
What is the prophecy’s meaning when it states those obedient to Christ are required to “walk in darkness?” We know that the apostle Paul would qualify as one who feared the Lord and obeyed the voice of His servant. Agreed? Was he required to walk in darkness? Apparently, for he tells the Corinthians:
We are troubled on every side, yet not distressed; we are perplexed, but not in despair; II Cor. 4:8
Even the apostle Paul suffered perplexity of mind as a fundamental part of what it means to be a disciple of Christ. Why is the disciple of Christ required to walk in a state of darkness wherein he or she suffers perplexity of mind?
One obedient to Christ stands in close proximity to the redemptive activities of the Spirit which pertain to a mystery as yet to be revealed. Not surprisingly, these become perplexed and distressed when these mysteries pertaining to vital matters do not resolve for their mind. As the gravity of these things bear down upon us, our own reasoning breaks down. The realization that – regardless of to what extent we might have matured – we still do not seem to discern our left hand from our right hand leads to a perplexed mind and a troubled soul. However, this state is itself working for our redemption if we will simply look heavenward and raise our hands and affirm to God our trust in His providence and in His keeping, and to acknowledge unto God that we rejoice that He does keep His mysteries His own, knowing they are working His redemptive purposes, which is a greater thing and a greater good than anything we could bring forth. If God is faithful we can trust in Him. His secrets He reserves for Himself, and they would be spoiled if not brought forth in their proper time pursuant His own wisdom. What causes our perplexity is that our mind is incompetent to understand the ways of God, and yet is required to give place to the things of the Spirit. We might consider that when we suffer this perplexity of mind, this is a normal part of entering the kingdom of God.
. . . we must through much tribulation enter into the kingdom of God. Acts 14:22
Becoming sons of God is distressing to the soul and to the flesh. But our own understanding was never our salvation in the first place! We are given perplexity of mind to rather divest us of trusting in our own efforts, our own thoughts and our own ways. Our own works condemn us because they are formed from a corrupted understanding, deficient of spiritual wisdom. This divestiture of our own understanding is manifested as perplexity of mind; not merely a mental perplexity, but a struggle between the carnal and the spiritual mind; between natural cravings and hope in heavenly promises; between belief and unbelief.
While the world continuously feeds the natural mind with reasons it can understand to dismiss things spiritual, through God’s word the spiritual mind is strengthened with reasons it can understand to overcome the protests of the natural mind. When through faith we prevail over the natural mind, we are given hope, just as Paul wrote:
For the creature was made subject to vanity, not willingly, but by reason of him who has subjected the same in hope, 8:20
The word translated “vanity” in the KJV, is translated “futility” in the NASV. Natural things have been relegated to a futile existence, the end of which is death. This is also the condition of the natural man. Having been made subject to the futility of death, the creature is consigned to await its release by means of “hope”.
Why art thou cast down, O my soul? And why art thou disquieted in me? Hope thou in God: for I shall yet praise Him for the help of his countenance. Ps. 42:5
God’s “countenance” is Christ. The promise of God to the one that is experiencing this internal conflict inherent to His covenant, is that His Spirit’s revelation of Christ will strengthen our heart that our spiritual man not die. David exhorts:
Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD. Ps. 31:24
Therefore, the prophecy of Isaiah tells such a one, ie. the one that; “walks in darkness and has no light” to do something . . .
Let him trust in the name of the Lord and rely on his God. Is. 50:10
When we look to the writings of Paul, we find that he has provided us with the answer as to why disciples of Christ must suffer this perplexity and distress of mind:
For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; Indeed, we had the sentence of death within ourselves in order that we should not trust in ourselves, but in God who raises the dead; II Cor 1:8-9
This walk in darkness serves the purpose of requiring we trust in Christ and not in ourselves. Why is it necessary that we trust in Christ? Because “trust in the Lord” is a critical aspect of our salvation. Trusting in Christ is what makes us children of God. The necessity of walking in darkness derives in the nature of God’s plan of redemption as remaining a mystery until unveiled for the benefit of all creation. There are so many principles of God that are hidden within Old Testament type, and prophetic allegory – mysteries God has reserved to Himself in order that He may save His elect. Salvation -fortunately – is not in their hands. These mysteries are hidden for the sake of God’s elect in much the same way things are revealed for the sake of God’s elect. As Moses said:
The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. Deut. 29:29
v. Darkness as Strengthening Trust in God
Trusting in the Lord within darkness is essential an essential quality of redemption. Consider that:
- If we do not trust God, we will never obey Him – at least, not as to matters of consequence. Such disobedience will engender further distrust of God. We cannot love God; for how can we love an all powerful entity whom we do not trust? This is critical, because Jesus said:
“He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father . . .” John 14:21
Therefore since trust is necessary to true obedience, and obedience is our evidence that we love God, and as God would have this evidence demonstrated, the absence trust is the absence of all else as well.
2. God’s mercy is for those who trust in Him. Consider a few proof verses:
Many sorrows shall be to the wicked; But he that trusts in the Lord, mercy shall compass him about. Ps. 32:10
And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him. Ps. 37:40
But I am like a green olive tree in the house of God: trust in the mercy of God for ever and ever. Ps. 52:8
Be merciful unto me, O God, be merciful unto me; For my soul trusts in Thee; Yea, in the shadow of Thy wings will I make my refuge, until these calamities be overpast. Ps. 57:1
We see definite association between trust in God and becoming recipient of His mercies. Certainly the mercy of God is essential to salvation. Therefore trust is a key aspect of our salvation.
How do we develop this trust in the name of the Lord? How do we learn to rely on God? Trust is developed. Reliance is learned. We can only develop trust and learn reliance by engaging in a continuous interaction with the Lord wherein we are subjected to stresses upon our soul. In these, we rightly respond by obedience to His commandments and to His will, and we thereby voluntarily offer the safekeeping of our soul into His care. Each time He restores us closer to Himself, trust strengthens in the Almighty. We begin in the fear of God, and we progress incrementally by a process of trust, until ultimately, God becomes our strong fortress.
I will say of the Lord, He is my refuge and my fortress; My God; in Him will I trust. Surely He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His feathers, and under His wings shall thou trust; His truth shall be thy shield and buckler. Ps. 91:2-4
They that trust in the LORD shall be as mount Zion, which cannot be removed, but abides for ever. Ps. 125:1
Blessed is the man that trusts in the LORD, and whose hope the LORD is. Jer. 17:7
Trust is that vital fruit produced out of darkness and perplexity of mind, within the heart that has been prepared by faith’s justification. Through this operation, our unknowing is exchanged for the very knowledge of God.
 H3847 lâbash lâbêsh law-bash’, law-bashe’ A primitive root; properly wrap around, that is, (by implication) to put on a garment or clothe (oneself, or another), literally or figuratively: – (in) apparel, arm, array (self), clothe (self), come upon, put (on, upon), wear.
 Romans 8:25
 Ephesians 5:32, Colossians 1:26-27
 Hebrews 2:6
 Psalm 2:6, Isaiah 4:3, Joel 2:1, 3:17, Zechariah 8:3
 John 1:29
 Isaiah 26:4 “Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength.”
 Luke 11:13
 Isaiah 52:1
 Isaiah 43:15
 Hebrews 4:11 Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.
 H6963 qôl qôl kole, kole From an unused root meaning to call aloud; a voice or sound: – + aloud, bleating, crackling, cry (+ out), fame, lightness, lowing, noise, + hold peace, [pro-] claim, proclamation, + sing, sound, + spark, thunder (-ing), voice, + yell.
 See commentary on Zephaniah 2:14 a voice shall sing at the window
 H5051 no’-gah From H5050; brilliancy (literally or figuratively): – bright (-ness), light, (clear) shining.
 The context of this statement (by Peter) is his declaration to the Jews that it was; “by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead” that the cripple had been healed.
 See commentary on Isaiah 62:1 until her righteousness goes forth like brightness, & her salvation like a torch that is burning.
 Ephesians 5:13
 John 1:5 “& the light shines in the darkness, & the darkness did not comprehend it.”
 Genesis 1:4 “. . .and God divided the light from the darkness.”
 The Distinguishing Marks of a Work of the Spirit of God, by Jonathan Edwards, first published in 1741 and reprinted by Banner of Truth Trust in 1958, this edition, 1991, at pg. 135.
 page 131
 Romans 8:7 Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.
 G3153 mataiotēs mat-ah-yot’-ace From G3152; inutility; figuratively transientness; morally depravity: – vanity.
 See Advice to Sufferers by John Bunyan pgs. 21-22 discussing the committing ones soul to the care of God even while in the dark.