The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

5. How wee trust more in men, then in God.

The third proofe of the folly which is now in question, we haue already said to be, that wee trust more in man then in God: which corruption proceedeth from three principall grounds. The first, that we are so brutish, that as beasts apprehend nothing, but that which is before their eies, so we commonly beleeue nothing, but that which we see. Now we see and behold men that haue means to aide and helpe vs, but we see not God and his power. Wherby it falleth out, that many put more trust in man, promising them nourishment, and that whereof they haue need, then in God, which giueth them his holy word to feed them and his promise neuer to abandon nor forsake them. Which is the cause that wee reape no profit by his aduise, when he sendeth vs to the schoole of birds, herbs, and flowers, therby to teach vs, that man being much more excellent & precious then they, before God; he ought to repose his trust and confidence in his prouidence, for all things that shal be necessary for him in this present life. It is true that he chargeth vs first to seeke the kingdome of heauen, and the righteousnesse thereof, that all things else may be ministred vnto vs. Wherefore, be∣ing so negligent to doe that, which he commandeth therein; it is no maruell, if the distrust of his grace, maketh vs carefull for tomorrow, and that we cast our eyes rather vpon men, then vpon God. Secondly, we are so carnall, that we esteeme nothing to bee a blessing vnto vs, but onely that, which is pleasing and delightfull to the flesh. And for that men promise vs nothing, but that which is proper and commodious for the flesh: therefore we doe wil∣linglier, and rather hearken vnto them, then vnto God, that promissing vs many blessings, aydes, and deliuerances, doth not alwayes accomplish such things, according to the desire of the world, and of the flesh, but spiritually, and for the good of the soule; and although he giueth vs much more then we aske, when hee causeth his spirituall blessings to increase in vs, in stead of those that serue onely for our bodies; neuerthelesse, our carnall reason can∣not

comprehend, nor perceiue, that he accomplisheth his word, which is the cause, that if one doth promise to succour, aide, and deliuer a man that is sicke, poore, or in prison, he will put his trust more in him then in God, that promiseth him as much in the holy Scriptures. Whereby we euidently see, that flesh and blood, knoweth no other, but corporall aide, sue∣cor, and deliuerance, because God giueth it not alwaies, when we will, but oftentimes, chan∣geth it into spirituall blessings, somuch the more excellent, as they are lesse knowne vnto man. The third cause that maketh vs erre in this point, consisteth in the time of the accom∣plishing of that which God promiseth by his holy word. For according to his wisedome, sometimes he staieth long (as it seemeth vnto the flesh) to effect that which hee promiseth. Whereby man, hotte and impatient of nature, easily casteth his eye vpon that which he e∣steemeth to be neerer and readier, & so trusteth in man more then in God. Let vs here adde heereunto, that experience (as the Apostle saith) engendreth hope. Now as we finde succor and aide from rich men that loue vs, and haue means to do it and that on the other side, we doe not penetrate, nor enter so farre into the prouidence of God, as to know that he nouri∣sheth, and so many; and so oftentimes, deliuereth vs from infinite inconueniences and dan∣gers, it seemeth vnto vs, that by experience we finde more aide and assistance in men, then in God: and thereby also put our trust more in them (poore wormes of the earth) then in him, that is all goodnes, and all powerfull. Euen as children expect more aide, at their father and mothers hands, then from God, and the mother hauing giuen her child his breakefast, it is content, without asking more of her to serue him, fiue or sixe daies after, & staieth til the next day, that she giueth him his breakefast againe. Whereas to the contrary, Iesus Christ hauing taught vs to aske our bread of our heauenly Father, but for one day, wee would wil∣lingly haue him to giue vs, as much prouision this day, as would serue to feede and cloth vs all the daies of our liues. So the woman that liueth by her husbands labor, with her children is quiet and content therewith, while he liueth, but when he dieth, she weepeth, and feareth to endure famine, or to fall into some other misery, instead of trusting in God, which is the the husband of widdowes; and the father of Orphans. So a meane prince hauing contra∣cted alliance, with a puissant and almighty King, trusteth more therein, then in the alliance of God, that promiseth him to be his Protectour, and his Sauiour. In like sort, it is our man∣ner, confidently to lend a hundred pound to a marchant, vpon a simple bill of his hand, to pay vs againe at a yeeres end, with some small interest: and wee will not trust God with a crowne, when he sendeth one of his children to our doore to aske it vs of almes, and giueth his word for him, and which is more, promiseth to restore it vs againe twofold, with interest that shall continue foreuer.

Notes

• Matth. 6. 26.
• Rom. 5. 4.