A treatise of original sin ... proving that it is

The Apostle being to inform us of the true cause of all the sin we do commit, and that not God, no nor Devils, or wicked men are to be blamed comparatively, but our own selves; showeth, that all this evil cometh from that concupiscential frame of heart we have within us. And as for God, the Apostle expressly instanceth concerning him, prohibiting any one to think or say, it is from God that they do sin, Let no man say when he is tempted, I am tempted of God: and he giveth two reasons, whereof one is the cause of the other.

The Apostle being to inform us of the true cause of all the sinne we do commit, and that not God, no nor Devils, or wicked men are to be blamed comparatively, but our own selves; sheweth, that all this evil cometh from that concupiscential frame of heart we have within us. And as for God, the Apostle expresly instanceth concerning him, prohibiting any one to think or say, it is from God that they do sinne, Let no man say when he is tempted, I am tempted of God: and he giveth two reasons, whereof one is the cause of the other.

If you ask, How is it that God is said to tempt no man, seeing he tempted Abraham and the Israelites?

Austin's distinction is made use of, that there is a temptation probationis and seductionis, of probation or trial; or of deceiving and enticing to sin. God indeed doth often tempt his people, the former way, not but that he knoweth what is in the heart of every man; but that hereby a godly mans graces may be the more quickened, as also a man have more experimental knowledge of himself. As for the other temptation of seduction; God doth not thus tempt, that is, he doth not incline or entice to sin. It is true, we read the Prophet Jeremiah, saying, O Lord, I am deceived, and thou hast deceived me, Jer. 20. 7