Observations Divine and Moral, Chapter 43
CHAP. XLIII. Of Suspicion.
SVspicion (as it is commonly taken) is, as it were, a looking under an hidden thing, with an inclination to judg it evill, and amisse. It sets the person suspected in a kindeSeneca. of middle state, (but something bended the worse way) and neyther quit, because he is suspected: nor condemned, because he is but suspected.
He that should deal by all persons, and things, as Caesar Swetonius.did by his wife, whom he put away, because she was suspected of uncleannes, though solemnly cleared in judgment; should leav himself neyther friend, nor wit, nor honestie neyther: For all these, and whatsoever els he hath that good is, are subject to unjust suspicion, by others. Suspicion indeed, how unjust so ever is a blemish, and so may justly occasion refusall, where there is free libertie; but not rejection in way of punishment, This is to right a former wrong by a second greater.
Some suspect all men, and some none: both are in fault; the former in the more sinfull fault; the latter in the more honest, but more dangerous to themselvs. And yet even for that; there want not, who by causlesse suspicion teach their servants, friends, yea wives, andSeneca. children also, to deceav them. For many respecting more their credit with men, then a good conscience before God, by being suspected (though causlesly) grow desperate: yea think themselvs half priviledged to deceav them that suspect them; seeing that by so doing, they but become that, which they are deemed to be before. It is best therefore, first not to suspect without good cause: next, not to bewray our suspicion, except we have great hope to over-aw thereby the suspected person.
There are many unreasonably (though not altogether unoccasioned) transported from the one of the extreams formerly mentioned to the other: who being at first credulous, and light of beleif, and thereby oft deceaved; at length come to trust none; but would burn, as they say, their shirt, if they thought it knew their secrets: & therefore set it down for a rule, to have al men in jealousie. Such overwise men are like the fool, that because the sive deceaved him, and let his drink run out, would not trust his dish with it afterwards. Howsoever things fall out, it is best to keep our byasse alwayes on the right side: and to encline still to a better, rayther then to a worse opinion of men▪ then they deserv. For though it be best of all, to judg of others just as they are: yet seeing, that is alwayes hard, and sometimes impossible; we shall lesse offend God in judging of men too well (though sometimes to our own damage) then too ill, with certain injurie to them, and sin in our selvs, in the violation of1 Corin. 13. the law of charitie, which is not suspicious.
The generall cause of suspicion is the want of this true love, whose propertie is to beleev all things, and to hope all things, which with reason, can be beleeved, or hoped for: and so men are in danger to presume of, and promise to themselvs more good of their wives, and children, and friends, whom they entirely love, then there is cause; rayther then otherwise. Notwithstanding, a very inordinate, and doating affection also breeds causlesse jealousie. Another generall cause of suspicion is the knowledge and consciousnes which persons have of their own inability, and weaknes any way. Of beasts, and birds, hares and doves, and such impotent, and unarmed creatures; and of men & women; the childish; weak, silly, and decrepit are most given to suspicion, as being most subject to be circumvented, or oppressed. So it hath been observed, how the Scythians, and other barbarous nations have laboured to supplyBodin. their defects of wisdom for prevention of hurt from enemyes, by excesse of suspicion. It is true, that this disease sometimes befals very wise men: But this aryseth from an other, and worse cause, to wit, an evill conscience. Men muse, as they use: and suspect others by themselvs: as is common with all leaud persons. He that is good himself, doth Chrisost.not easily suspect an other to be evill: nor the evill, that an other is good. Besides, an evill conscience accusing men, and women, that they in truth deserv not love, nor respect, nor credit, easily perswades them, that they are not loved, nor respected, nor credited by others. Lastly, it is oftens a punishment from God, that as a man in debt, suspects that every bush which he sees, is a sargeant to arrest him; so they which are without true grace, and assurance of the pardon of their sinns from him, should be suspicious, that every one would deceav, or hurt them otherwise. It was Gods curse upon Cain, when he had killed his brother Abel, Gen. 4.to suspect, and fear, that every one that he mett with, would kill him. Notwithstanding all these things; sometimes God sends a spirit of jealousie upon interessed persons, for the discoverieNumb. 5. of evils in others formerly hidden; which out of probable suspicion come to be searched into, and by searching are found out. And alwaies we must strive for that discretion, and wisdom, as not to take our marks amisse, by censuring any rashly, as Eli did Hannah for druncken, because her lips went, and her voice was not heard: nor yet to be so fondly charitable, as not to see the spots of mens leprosie breaking out in their foreheads.
We are not onelyonly by innocencie to prevent just blame; but withall, by christian care, and wisdom, to provide that we hurt not our good name by coming under colourable suspicion of evill. We provide things honest before God by preserving innocency: but before men, by giving no probable cause of their suspecting us. And so doing, if yet God by his providence, so order, that we come under it; we must bear it patiently, as a burden layd upon us by him; eyther to prove us; as it was not the least tryall upon Iob, to be suspected by his freinds, and others, of hypocrisy: or, it may be, to warn us to take heed of some sin, of which we are in danger, though not guiltie: it may be, for our present peace, and safety, as it happened to David, by being suspected of the Lords of the Phylistims; or, it may be, for their just punishment, by whom we are unjustly suspected; as in the same Davids case, in being suspected by king Saul of affecting the kingdom; to his own great harm in wanting him, and the worthyes with him in the battle with the Philistims.