ECCLESIASTICUS.
Chapter 18.
He that liveth without beginning and end, made (out) of nought all things together; 
God alone shall be justified, 
and he dwelleth a King unover-come or unvanquished without end. 
Who shall suffice to tell out his works? for why who shall seek (out) the great worthy things of him? 
But who shall tell out the virtue (or the strength) of his greatness? either or who shall lay to for to tell out his mercy? 
It is not to make less, neither to lay to; neither it is to find the great things of God. There is not to lessen, nor to add (to); nor there is to find the great worthy things of God. 
When a man hath ended, then he shall begin or beginneth; and when he hath rested, (then) he shall work. 
What is a man, and what is the glory of him? and what is good, either or what is the wicked thing of him? 
The number of the days of men, that be commonly or as much (as) an hundred years, 
be areckoned as the drops of the water of the sea; and as the stone (or a stone) of gravel, so a few years in the day of everlastingness or the spiritual world. 
For this thing God is patient in (or with) them, and sheddeth or he shall pour out on them his mercy. 
He saw the presumption, or (the) pride, of their heart, for it was evil; and he knew the destroying of them, for it was wicked, or shrewd, (or depraved). Therefore he filled his mercy in them, and showed to them the way of equity. 
The merciful doing of man is about his neighbour; but the mercy of the Lord is over each or upon all flesh. He that hath mercy, and teach-eth, and chastiseth as a shepherd his flock, 
do he mercy, taking the teaching of merciful doing; and he that hast(en)-eth in the dooms thereof or of him. 
Son, in goods or good things give thou not (com)plaint, and in (or with) each gift give thou not heaviness of an evil word. 
Whether dew shall not cool heat? so and a word is better than (a) gift. 
Lo! whether a word is not above or over a good gift? but ever either is with a man justified or a justified man. 
A fool shall upbraid sharply or shall give reproof; and the gift of an untaught man maketh (the) eyes to fail. 
Before the doom make thou ready rightfulness to thee; and learn thou, before that thou speak. Before sickness give thou or take medicine; 
and before the doom ask thyself, and thou shalt find mercy in the sight of God. 
Before sickness make thee meek, and in the time of sickness show thy living. Before sickness meek thee, and in the time of infirmity show thou thy conversation or thy living. 
Be thou not hindered to pray evermore, and dread thou not to be justified till to or unto the death; for why the meed of God dwelleth without end. 
Before prayer make ready or prepare thy soul; and do not thou be as a man that tempteth God, that is, that a man betake himself to peril, and believe that that he may do reasonably, and (then) abide to be delivered of (or by) God. 
Have thou mind of (or remember the) ire or wrath in the day of ending; and make thou in living or conversation the time of yielding. 
Have thou mind of (or remember) poverty in the day of abundance or the time of plenty; and the need of poverty in the time or day of riches. 
From the morrowtide unto the eventide the time shall be changed; and all these things be swift or hasted in the eyes of God. 
A wise man shall dread in all things; and in the days of trespasses he shall flee from uncunning (or unknowing), either sloth. 
Each fell, or witty, (or witting, or knowing) man, that is, attentive to eschew evils, by God’s dread, know-eth wisdom; and to him that findeth it, he shall give acknowledging (to it). 
Witty, (or Witting, or knowing) men in words also they did wisely, and understood truth, and rightful-ness or rightwiseness; and besought proverbs and dooms. 
Go thou not after thy covetous-nesses; and be thou turned away from thy will. After thy lusts go thou not; and from thy will turn thee away. 
If thou givest to thy soul the covetousnesses thereof or (its) lusts, it shall make thee into joy to thine enemies. 
Delight thou not in companies (or crowds), neither in little companiesor in small things; for why the sinning or the trespassing of them is continual. 
Be thou not mean in the striving of love or for money, and something is not to thee in the bag; for why thou shalt be envious to thy (own) soul. 
