9. Another text which has been supposed to speak the same doctrine, is _Hosea_ ii. 14. _I will allure her and bring her into the wilderness, and speak comfortably unto her._ Hence it has been inferred, that God will bring every believer _into the wilderness_, into a state of deadness and darkness. But it is certain, the text speaks no such thing. For 1. It does not appear, that it speaks of particular believers at all. It manifestly refers to the _Jewish_ nation; and perhaps, to that only. But if it be applicable to particular persons, the plain meaning of it is this, I will draw him by love: I will next convince him of sin, and then comfort him by my pardoning mercy.
10. A third scripture from whence the same inference has been drawn, is that above recited, _Ye now have sorrow: but I will see you again; and your heart shall rejoice, and your joy no man taketh from you_. This has been supposed to imply, That God would, after a time withdraw himself from all believers: and that they could not, till after they had thus sorrowed, have the joy which no man could take from them. But the whole context shews, that our Lord is here speaking personally to the apostles, and no others; and that he is speaking concerning those particular events, his own death and resurrection. _A little while_, says he, _and ye shall not see me_, namely, whilst I am in the grave: _And again, a little while, and ye shall see me_, when I am risen from the dead. _Ye will weep and lament, and the world will rejoice: but your sorrow shall be turned into joy――Ye now have sorrow_, because I am about to be taken from your head. _But I will see you again_, after my resurrection, _and your heart shall rejoice. And your joy_ which I will then give you, _no man taketh from you_. All this we know was literally fulfilled, in the particular case of the apostles. But no inference can be drawn from hence, with regard to God’s dealings with believers in general.
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.
