Permitting Temptation

Sic autem quidam moventur de hac primi hominis tentatione, quod eam fieri permiserit Deus, quasi nunc non videant universum genus humanum diaboli insidiis sine cessatione tentari. Cur et hoc permittit Deus? An quia probatur et exercetur virtus, et est palma gloriosior non consensisse tentatum, quam non potuisse tentari: cum etiam ipsi qui deserto Creatore eunt post tentatorem, magis magisque tentent eos qui in verbo Dei permanent, praebeantque illis contra cupiditatem devitationis exemplum, et incutiant contra superbiam timorem pium? Unde dicit Apostolus: Intendens teipsum, ne et tu tenteris. Mirum est enim quantum ista humilitas, qua subdimur Creatori, ne tamquam eius adiutorio non egentes de nostris viribus praesumamus, per Scripturas omnes divinas cura continua commendatur. Cum ergo etiam per iniustos iusti, ac per impios pii proficiant, frustra dicitur: Non crearet Deus, quos praesciebat malos futuros. Cur enim non crearet quos praesciebat bonis profuturos, ut et utiles eorum bonis voluntatibus exercendis admonendisque nascantur, et iuste pro sua mala voluntate puniantur? Sanctus Augustinus Hipponensi, De Genesi Ad Litteram, Liber XI, Caput VI Source: Migne PL 34 432-3

Some are troubled by the first temptation of man, that God permitted it to happen, that now they might not see the whole human race tempted by the wiles of the devil. And why did God permit this? So that virtue be proved and exercised, and it is a palm more glorious not to consent to temptation than not to be able to be tempted. When indeed they who go off after the tempter deserting the Creator more and more tempt those who remain in the word of God, do they not then gift to them an example of error against desire, and instil a pious fear against pride? Whence the Apostle says, 'Look to yourself that you are not tempted.' 1 How wonderful is this humility, by which we are placed under the Creator, lest as one not needing His help we presume on our own strength, which is a cure recommended all through the Divine Scriptures. When therefore the just are improved by the unjust and the impious by the pious, vainly it is said: 'God should not have created, foreseeing future evils.' Why indeed should He not have created when He foresaw the profit to the good, that it would be useful for those of good will to be exercised and admonished, and rightly they are punished who have evil wills? Saint Augustine of Hippo, from On Genesis To The Letter, Book 11, Chap 6 1 Galat 6.1