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

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. But that is spoken unadvisedly and rashly by the Prophet, who thought, because what he had prophesied, was not as yet fulfilled, and therefore his adversaries derided and scorned him, that therefore it would not at all be fulfilled, and so by consequence, that God had deceived him.

Austin's distinction is made use of, that there is a temptation probationis and seductionis, of probation or tryal; 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 quickned, 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 encline or enrice to sinne. It is true, we read the Prophet Jeremiah, saying, O Lord, I am deceived, and thou hast deceived me, Jer. 20. 7. But that is spoken unadvisedly and rashly by the Prophet, who thought, because what he had prophesied, was not as yet fulfilled, and therefore his adversaries derided and scorned him, that therefore it would not at all be fulfilled, and so by consequence, that God had deceived him.