The true doctrine of justification asserted and vindicated, from the errors of Papists, Arminians,…The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians,…

A Third place brought in to maintain their error,¹ is James 1.2, 3, 4, 5. Count it matter of all joy when you shall fall into divers temptations, therefore (saith he) they are not for sin, because they are matters of joy; and mark how he baptizeth (goeth on the Author) crosses and afflictions, as it were with a new name, taken ⟨p. 38⟩from the nature of the change of them through the Gospel, calling them temptations and trials. But mark the ignorance of the adversary rather then the name of afflictions: for, Is it peculiar to believers under the Gospel, that their afflictions are trials? what then will he return to that place, Deut. 8.2. God saith, the afflictions upon the people of Israel for forty years in the wilderness (and they were not all believers, much less believers under the Gospel) were to humble them, and prove or try them? And Jer. 9.7. God speaking of the Israelites saith, He will melt them and try them. See also Dan. 9.25. Zech. 13.9. Whereby you will presently judge of the mans bold ignorance. But as for the place it self, certainly the words are very emphatical. Count it (implying a man in his choicest deliberation ought to do so) all joy, an Hebraism, full, perfect joy, when ye fall, the word is so fall that ye are compassed round about. And lastly, divers temptations, By temptations Austin seemeth to have understood enticements or provocations to sin, and whether such temptations may be desired, or to give ground of a just joy, is disputed by the Schoolmen, but that is impertinent: we see the Apostle speaketh of afflictions, as appeareth by the word following, and not all kind of afflictions, but such as are for Christs name: certainly the Apostle writing to the Corinthians, and speaking of the chastisements of God upon them for their sins, he doth not bid them count that all joy, but rather exhorts them to judge themselves that they be not condemned with the world. He doth not then speak of all kind of afflictions, but some only, and his meaning is not, that under even those afflictions they should have no grief (for he saith, no affliction is for the present joyous but grievous) but he giveth one respect why they should rejoice, because of the good work of their faith manifested thereby, though in other considerations they may be humbled.