The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.

Of the keeping of the tongue.

THE tongue is a copious theame to discourse of; for as the Wiseman sayth,* 1.1 Death and life are in the power of the tongue. By which words it is manifest, that all the good and ill of man consist in the good or ill keeping of this member. Saint Iames the Apostle admonisheth vs of thys watch and guarde, saying; Behold, we put bits into the horses mouthes, that they should obey vs, and we turne about all theyr body.* 1.2 Behold also the shippes, vvhich though they be so great, and are driuen of fierce windes; yet are they turned about with a very small rudder, whither soeuer the Gouernour listeth. Euen so the tongue is a little member, and boasteth of great things: beholde, howe great a thing a little fire kindleth? And the tongue is fire, yea a world of wickednes: so is our tongue sette amo••g our members, that it defileth the whole body.

That we may gouerne and rule thys member well, we must obserue foure things:* 1.3 that is, what is to be spoken, the manner how it is to be spoken, the time when it is to be spoken, and the cause why it is to be spoken. First therfore we will handle what is to be spoken:* 1.4 that is, the matter, which wee would speake of▪ Wherein that of Paule is to be obserued; Let no corrupt com••••∣nication proceed out of your mouthes: but that which is good, to 〈◊〉〈◊〉 vse of edifying,* 1.5 that it may minister grace to the hearers. And 〈◊〉〈◊〉

another place, showing more plainly what is corrupt commu∣nication, he sayth: But fornication,* 1.6 and all vncleannesse, or coue∣tousnesse, let it not be once named among you, as it becommeth Saints, neyther filthines, neyther foolish talking, neither iesting, vvhich are things not comely.

Euen as therefore Saylers are wont to haue all dangerous places noted and deciphered in theyr Mappes,* 1.7 by which theyr shyppes might be endangered and hazarded; that they may a∣uoyde them: So the seruant of God ought to haue all kinde of corrupt speeches noted and sette downe, that he may not be en∣dangered by them. Neither oughtest thou to be lesse faythfull and silent in these, which are commended vnto thee, that thou shouldest conceale them, then the Saylers doe, who knowing of a dangerous Rock, are very wary not to discouer it, least they should be ieoparded vpon it.

In the manner of our speaking wee must be circumspect,* 1.8 that we speake not too finely & delicately, too vnaduisedly, too affectedly, too curiously, and with wordes too exquisite: but with grauity, leysurely, and with gentlenes, simple and plaine wordes. Here he that speaketh is to be admonished, that hee be not head-strong & obstinate, of theyr nūber that would alwaies ouercome: for by this oftentimes the peace of conscience is di∣sturbed, charitie, patience, & our friends are offended. It is the part of a generous and noble minde, sometimes to giue place, and in disputation to giue the victory to another. It is the part of wise and discreet men, to follow the counsaile of the VVise-man, who sayth,* 1.9 In many things be as one that is ignorant be as one that vnderstandeth, and yet hold thy tongue. If thou be among great men, compare not thy selfe vnto them, and when an Elder speaketh, babble not much.

The thyrd thing which ought to be obserued,* 1.10 is the time: that is,* 1.11 that we speake in due time, for as the Wise man saith; A wise sentence loseth grace when it commeth out of a fooles mouth, for he speaketh not in due season.

The last is the end and intent,* 1.12 which we ought to haue when we speake. For some speak good things, that they may be coun∣ted Saints: others, that they may make boast of their eloquence and subtilty of wit; the first is an hypocrite, & the other a vaine-glorious

bragart and a foole. Therefore he that speaketh, ought to mark, that not only his words are good, but also that the end be good, for which hee speaketh thē. But then the end is good, when the glory of GOD, and the profit of our neighbour are onely sought. Also we must respect who speaketh: whether a young man amongst old men, an idiote among wise men, or a prophane man among those that be religious. To be briefe, when the wordes of the Speaker are not heard, silence may be laudably kept. All these things hee ought to obserue who spea∣keth, least hee offend: and because all men are not able to ob∣serue all these, therefore it is the safest remedy, to take refuge in the Hauen of silence: for by silence and sole cogitations, a man may satisfie all these precepts. Thys is that the Wise man sayth, Euen a foole when he holdeth his peace,* 1.13 is counted wise.

Notes

• * 1.1

  Ecclus, 18,
• * 1.2

  Iames. 3,
• * 1.3

  4. Things are to bee obserued in speaking.
• * 1.4

  The matter is to be ob∣serued.
• * 1.5

  Ephe, 4,
• * 1.6

  Ephe, 5,
• * 1.7

  A simili∣tude.
• * 1.8

  The maner is to be ob∣serued in speaking.
• * 1.9

  Ecclus, 32,
• * 1.10

  The time.
• * 1.11

  Ecclus. 20.
• * 1.12

  The intent of the spea∣ker.
• * 1.13

  Prou, 17,