11. A fourth text (to mention no more) which has been frequently cited, in proof of the same doctrine, is, 1 _Pet._ iv. 12. _Beloved, think it not strange concerning the fiery trial which is to try you._ But this is full as foreign to the point as the preceding. The text, literally rendered, runs thus. _Beloved, wonder not at the burning, which is among you, which is for your trial._ Now however this may be accommodated to inward trials, in a secondary sense, yet primarily it doubtless refers to martyrdom, and the sufferings connected with it. Neither therefore is this text any thing at all to the purpose for which it is cited. And we may challenge all men to bring one text either from the Old or New Testament, which is any more to the purpose than this. 12. “But is not darkness much more profitable for the soul than light? Is not the work of God in the heart, most swiftly and effectually carried on, during a state of inward suffering? Is not a believer more swiftly and throughly purified, by sorrow than by joy? By anguish and pain and distress and spiritual martyrdoms, than by continual peace?” So the _Mystics_ teach: so it is written in their books; but not in _the oracles of_ God. The scripture no where says, that the absence of God best perfects his work in the heart! Rather his presence, and a clear communion with the Father and the Son. A strong consciousness of this will do more in an hour, than his absence in an age. Joy in the Holy Ghost will far more effectually purify the soul, than the want of that joy. And the peace of God is the best means of refining the soul from the dross of earthly affections. Away then with the idle conceit, that the kingdom of God is divided against itself: that the peace of God and joy in the Holy Ghost are obstructive of righteousness: and that _we are saved_ not _by faith_, but by unbelief; not by hope, but by despair! 13. So long as men dream thus, they may well _walk in darkness_: nor can the effect cease, till the cause is removed. But yet we must not imagine, it will immediately cease, even when the cause is no more. When either ignorance or sin has caused darkness, one or the other may be removed, and yet the light which was obstructed thereby, may not immediately return. As it is the free gift of God, he may restore it, sooner or later, as it pleases him. In the case of sin, we cannot reasonably expect, that it should immediately return. The sin began before the punishment, which may therefore justly remain, after the sin is at an end. And even in the natural course of things, tho’ a wound cannot be healed while the dart is sticking in the flesh, yet neither is it healed as soon as that is drawn out; but soreness and pain may remain long after.