So not without the ordinance of God, was Adam tempted of Satan, & so much overcome, but, that he might use that fall, to express the riches of his goodness much more apparently in the redemption than in the creation, & also, that he might make way to his just judgements. So, many of the saints, long ago by the commandment and will of God himself, have fallen, and continually do fall into most grievous temptations: but with their great profit, and by no fault of God, as the saints themselves confess. So, an evil spirit from the Lord exasperateth Saul: and there is no doubt, but this spirit enforced him headlong into those horrible evils. Did therefore the Lord tempt Saul, that is, solicit him to evil? No, in no wise, but he exercised Saul with just punishments. For the evil proceedeth from the beginning, & of the evil instruments, and the good which is drawn out of the very evil is all due to God. Finally therefore, as a certain right learned writer hath noted, God tempteth not, that is, in that forte, that the Devil and wicked men are wont to tempt. And the reason is, that God is not tempted of evil, For ⟨p. 213⟩he that tempteth an other to evil, is first himself tempted and overcome of evil. The Devil therefore and wicked men do tempt, that is, thinking wickedly, and having foresette a wicked end to themselves, they make sharp their lewdness, and enforce to evil. But God tempteth us to an other end, that we may understand our infirmities, or our strength, that we may fall into some great calamity, and so may begin to repent, that finally, when it is requisite, he may punish sins with sins, and with other just punishments. He that saith this, Slanderer, doth he attribute to God that which belongeth to our concupiscence? But there remaineth a question, why James making no mention of Satan, should say, that we are tempted of our lust. Indeed, because that, albeit Satan coth solicit us, and some do prick forwards others, yet all these appertain to that end, that the concupiscence which is in us, may be kindled. And this interior motion is the true & proper beginning of our affections, and therefore of our actions.
So not without ye ordinance of God, was Adam tempted of Sathan, & so much ouercōmed, but, that he might vse that fal, to expresse ye riches of his goodnesse much more apparantly in the redemption than in the creation, & also, that he might make way to his iuste iudgements. So, many of the sainctes, long agoe by the commaundement and will of God himselfe, haue fallen, and continually doe fall into moste grieuous temptations: but with theyr greate profitte, and by no faulte of God, as the samctes themselues confesse. So, an euill spirite from the Lorde exasperateth Saule: and there is no doubt, but this spirite enforced him headlong into those horrible euils. Did therefore the Lorde tempt Saule, that is, solicite him to euill? No, in no wise, but he exercised Saule with iuste punishments. For the euill procéedeth from the beginning, & of the euil instruments, and the good whiche is drawne out of the very euill is al due to God. Finally therfore, as a certain right learned writer hath noted, God tempteth not, that is, in that forte, that the Diuell and wicked men are wont to tēpt. And the reason is, that God is not tempted of euill, For ⟨p. 213⟩hée that tempteth an other to euill, is firste himselfe tempted and ouercome of euill. The Diueli therefore and wicked menne doe tempte, that is, thinking wickedlye, and hauyng foresette a wicked ende to themselues, they make sharpe their lewdenesse, and enforce to euil. But God tempteth vs to an other ende, that wée may vnderstand oure infirmities, or our strength, that wée maye fall into some great calamitie, and so maye beginne to repent, that finally, when it is requisite, he maye punish sinnes with sins, and with other iust punishments. He that saith this, Selaunderer, doth he attibute to God that whiche belongeth to our concupiscence? But there remaineth a question, why Iames making no mention of Sathan, shoulde saye, that we are tempted of our luste. Indéede, bycause that, albeit Sathan coth sollicite vs, and some do pricke forwards others, yet all these appertaine to that ende, that the concupiscence whiche is in vs, maye be kindled. And this interior motion is the true & proper beginning of our affections, and therfore of our actions.
