Adam and his
wife, and were not ashamed." The same cannot be said of food, which
is necessary to entertain the natural heat, and to sustain the body.

Reply Obj. 9: As Augustine says (Gen. ad lit. xi, 31), "We must not
imagine that our first parents were created with their eyes closed,
especially since it is stated that the woman saw that the tree was
fair, and good to eat. Accordingly the eyes of both were opened so
that they saw and thought on things which had not occurred to their
minds before, this was a mutual concupiscence such as they had not
hitherto."
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QUESTION 165

OF OUR FIRST PARENTS' TEMPTATION
(In Two Articles)

We must now consider our first parents' temptation, concerning which
there are two points of inquiry:

(1) Whether it was fitting for man to be tempted by the devil?

(2) Of the manner and order of that temptation.
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FIRST ARTICLE [II-II, Q. 165, Art. 1]

Whether It Was Fitting for Man to Be Tempted by the Devil?

Objection 1: It would seem that it was not fitting for man to be
tempted by the devil. For the same final punishment is appointed to
the angels' sin and to man's, according to Matt. 25:41, "Go [Vulg.:
'Depart from Me'] you cursed into everlasting fire, which was
prepared for the devil and his angels." Now the angels' first sin did
not follow a temptation from without. Therefore neither should man's
first sin have resulted from an outward temptation.

Obj. 2: Further, God, Who foreknows the future, knew that through the
demon's temptation man would fall into sin, and thus He knew full
well that it was not expedient for man to be tempted. Therefore it
would seem unfitting for God to allow him to be tempted.

Obj. 3: Further, it seems to savor of punishment that anyone should
have an assailant, just as on the other hand the cessation of an
assault is akin to a reward. Now punishment should not precede fault.
Therefore it was unfitting for man to be tempted before he sinned.

_On the contrary,_ It is written (Ecclus. 34:11): "He that hath not
been tempted [Douay: 'tried'], what manner of things doth he know?"

_I answer that,_ God's wisdom "orders all things sweetly" (Wis. 8:1),
inasmuch as His providence appoints to each one that which is
befitting it according to its nature. For as Dionysius says (Div.
Nom. iv), "it belongs to providence not to destroy, but to maintain,
nature." Now it is a condition attaching to human nature