The Online Library of Liberty

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• Memoir of Rev. John Robinson.
• Section I.: Mr. Robinson, a Puritan In Norfolk. (1575—1604.)
• Section II.: Mr. Robinson a Separatist At Scrooby. (1604—1608.)
• Section III.: Mr. Robinson an Exile At Amsterdam. (1608, 1609.)
• Section IV.: Mr. Robinson a Pastor At Leyden. (1609—1625.)
• Section V.: Mr. Robinson, His Character and Writings.
• The Preface.
• Prefatory Notice By the Editor.
• Chapter I.: Of Man's Knowledge of God .
• Chapter II.: Of God's Love.
• Chapter III.: Of God's Promises.
• Chapter IV: Of the Works of God, and His Power, Wisdom, Will, Goodness, Etc., Shining In Them.
• Chapter V.: Of Created Goodness.
• Chapter VI.: Of Equability, and Perseverance In Well-doing.
• Chapter VII.: Of Religion, and the Differences and Disputations Thereabout.
• Chapter VIII.: Of the Holy Scriptures.
• Chapter IX.: Of Authority and Reason.
• Chapter X.: Op Faith, Hope, and Love: Reason, and Sense.
• Chapter XI.: Of Atheism and Idolatry.
• Chapter XII.: Of Heresy and Schism.
• Chapter XIII.: Of Truth and Falsehood.
• Chapter XIV.: Of Knowledge and Ignorance.
• Chapter XV.: Of Simplicity and Craftiness.
• Chapter XVI.: Of Wisdom and Folly.
• Chapter XVII.: Of Discretion.
• Chapter XVIII.: Of Experience.
• Chapter XIX.: Of Examples.
• Chapter XX.: Of Counsel.
• Chapter XXI.: Of Thoughts.
• Chapter XXII.: Of Speech and Silence.
• Chapter XXIII.: Of Books and Writings.
• Chapter XXIV.: Of Good Intentions.
• Chapter XXV.: Of Means.
• Chapter XXVI.: Of Labour, and Idleness.
• Chapter XXVII.: Of Callings.
• Chapter XXVIII.: Of the Use and Abuse of Things.
• Chapter XXIX.: Of Riches and Poverty.
• Chapter XXX.: Of Sobriety.
• Chapter XXXI.: Of Liberality and Its Contraries.
• Chapter XXXII.: Of Health and Physic.
• Chapter XXXIII.: Of Afflictions.
• Chapter XXXIV.: Of Injuries.
• Chapter XXXV.: Of Patience.
• Chapter XXXVI.: Of Peace.
• Chapter XXXVII.: Of Society and Friendship.
• Chapter XXXVIII.: Of Credit and Good Name.
• Chapter XXXIX.: Of Contempt and Contumely.
• Chapter Xl.: of Envy.
• Chapter Xli.: of Slander.
• Chapter Xlii.: of Flattery.
• Chapter Xliii.: of Suspicion.
• Chapter Xliv.: of Appearances.
• Chapter Xlv.: of Offences.
• Chapter Xlvi.: of Temptations.
• Chapter Xlvii.: of Conscience.
• Chapter Xlviii.: of Prayer.
• Chapter Xlix.: of Oaths and Lots.
• Chapter L.: of Zeal.
• Chapter Li.: of Hypocrisy.
• Chapter Lii.: of Sin, and Punishment From God.
• Chapter Liii.: of Rewards, and Punishments By Men.
• Chapter Liv.: of the Affections of the Mind.
• Chapter Lv.: of Fear.
• Chapter Lvi.: of Anger.
• Chapter Lvii.: of Humility and Meekness.
• Chapter Lviii.: of Modesty.
• Chapter Lix.: of Marriage.
• Chapter Lx.: of Children and Their Education.
• Chapter Lxi.: of Youth and Old Age.
• Chapter Lxii.: of Death.
• Introductory Notice By the Editor.
• Preface.
• Chapter I.: Of Predestination.
• Chapter II.: Of Election.
• Chapter III.: Of Falling Away. Adversaries. (page 78.)
• Chapter IV.: Of Free-will.
• Chapter V.: Of the Original State of Mankind.
• Chapter VI.: Of Baptism. (pages 129—176.)

CHAPTER XLIII.

of suspicion.

Suspicion, as it is commonly taken is, as it were, a looking under a hidden thing, with an inclination to judge it evil and amiss. It sets the person suspected in a kind of middle state, but something bended the worse way, and neither quit because he is suspected; nor condemned, because he is but suspected.†

He that should deal by all persons and things, as Cæsar did by his wife, whom he put away, because she was suspected of uncleanness,‡ though solemnly cleared in judgment; should leave himself neither friend, nor wit, nor honesty neither: for all these, and whatsoever else he hath that good is, are subject to unjust suspicion, by others. Suspicion indeed, how unjust soever is a blemish, and so may justly occasion refusal, where there is free liberty, 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 most sinful fault, the latter in the most honest, but more dangerous to themselves. And yet even for that, there want not, who by causeless suspicion teach their servants, friends, yea wives, and children also, to deceive them.§ For many respecting more their credit with men, than a good conscience before God, by being suspected, though causelessly, grow desrperate; yea think themselves half privileged to deceive 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 betray our suspicion, except we have great hope to overawe thereby the suspected person. There are many, unreasonably though not altogether unoccasioned, transported from the one of the extremes formerly mentioned to the other: who being at first credulous, and light of belief, and thereby oft deceived, at length come to trust none; but would burn, as they say, their shirt, if they thought it knew their secrets: and therefore set it down for a rule, to have all men in jealousy. Such overwise men are like the fool, that because the sieve deceived 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 bias always on the right side; and to incline still to a better, rather than to a worse opinion of men, than they deserve. For though it be best of all, to judge of others just as they are: yet seeing, that is always hard and sometimes impossible, we shall less offend God in judging of men too well, though sometimes, to our own damage, than too ill, with certain injury to them, and sin in ourselves, in the violation of the law of charity, which “is not suspicious.” 1 Cor. xiii. 5.

The general cause of suspicion is the want of this true? love, whose property is to believe all things, and to hope all things, which with reason, can be believed, or hoped for; and so men are in danger to presume of, and promise to themselves more good of their wives and children and friends, whom they entirely love, than there is cause; rather than otherwise. Notwithstanding, a very inordinate, and doating affection also breeds causeless jealousy. Another general cause of suspicion is the knowledge and consciousness which persons have of their own inability, and weakness any way. Of beasts and birds, hares and doves, and such impotent, and unarmed creatures; and of men and 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 supply their defects of wisdom for prevention of hurt from enemies, by excess of suspicion.* It is true, that this disease sometimes befalls very wise men; but this ariseth from another and worse cause, to wit, an evil cons science. Men muse as they use, and suspect others by themselves; as is common with all lewd persons. He that is good himself, doth not easily suspect another to be evil: nor the evil, that another is good,† Besides, an evil conscience accusing men and women, that they in truth deserve not love, nor respect, nor credit, easily persuades them, that they are not loved, nor respected, nor credited by others. Lastly, it is often a punishment from God, that as a man in debt, suspects that every bush which he sees, is a serjeant to arrest him; so they which are without, true grace, and assurance of the pardon of their sins from him, should be suspicious, that every one would deceive, or hurt them otherwise. It was God's curse upon Cain, when, he had killed his brother Abel, to suspect and fear that every one that he met with, would kill him. Gen. iv. 8. Notwithstanding all these things; sometimes God sends a spirit of jealousy upon interested persons, Numb. v. 12, &c., for the discovery of evils in others formerly hidden; which out of probable suspicion come to be searched into, and by searching are found out. And always we must strive for that discretion and wisdom, as not to take our marks amiss, by censuring any rashly, as Eli did Hannah for drunkenness, because her lips went, and her voice was not heard: nor yet to be so fondly charitable, as not to see the spots of men's leprosy breaking out in their foreheads.

We are not only by innocency to prevent just blame; but withal, by Christian care, and wisdom, to provide that we hurt not our good name by coming under colourable suspicion of evil. 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 ordered, that we come under it; we must bear it patiently, as a burden laid upon us by him, either to prove us; as it was not the least trial upon Job, to be suspected by his friends 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 guilty of: it may be, for our present peace and safety, as it happened to David, by being suspected of the lords of the Philistines; or, it may be, for their just punishment, by whom we are unjustly suspected; as in the same David's case, in being suspected by king Saul of affecting the kingdom, to his own great harm in wanting him, and the worthies with him in the battle with the Philistines.

[†]Ibid.

[‡]Suetonius.

[§]Seneca.

[*]Bodinus.

[†]Chrysostom.