An exposition of the Lords prayer in the way of catechism By William PerkinsAn exposition of the Lords praier in the way of catechisme By William Perkins

2. Secondly, God leads into temptation, by withdrawing his grace. Neither can this be a sin in God: because he is bound to no man to give him grace. And here is a difference between the tempting of God & Satan. God holds back grace, when he tempteth, the Devil suggesteth evil motions.

2. Secondly, God leades into temptation, by withdrawing his grace. Neither can this be a sinne in God: because he is bound to no man to giue him grace. And heere is a difference betweene the tempting of God & Sathan. God holds backe grace, when hee tempteth, the Deuill suggesteth euill morions.

3. Every action so far forth as it is an action, is good, & of God. Act. 17. 28. In him we live, move, and have our being. Therefore, God is a worker in temptations, so far forth as they are actions. One man kills another: the very moving of the body, in the doing of this villainy is of God: but the wickedness of the action, is from man and the devil. Again, a man rides upon a lame horse, and stirs him: the rider is the cause of the motion, but the horse himself of the halting motion. So God is the author of every action, but not of the evil of the action.

3. Euery action so far foorth as it is an action, is good, & of God. Act. 17. 28. In him we liue, mooue, and haue our being. Therfore, God is a worker in temptations, so far forth as they ar actions. One man killes another: the very mouing of the body, in the doing of this villanie is of God: but the wickednes of the action, is from man and the deuill. Againe, a man rides vpon a lame horse, and stirres him: the rider is the cause of the motion, but the horse himselfe of the halting motion. So God is the author of euery action, but not of the euill of the action.