An exhortation to speak discreetly, and reverently of God; 3. to perform vows; 6. not to be troubled with imaginations, nor present-oppressions of the poor. 9. Avarice is never satiate, 11. riches sometimes causeth sickness, ruin of the body, 18. and oblivion of God.An exhortation to speake discretly, and reuerently of God; 3. to performe vowes; 6. not to be trubled with imaginations, nor present-oppressions of the poore. 9. Auarice is neuer satiate, 11. riches sometimes causeth sicknes, ruine of the bodie, 18. and obliuion of God.✦
Speak not any thing rashly, neither let thy heart be swift to utter a word before God. For God is in heaven, and thou upon the earth: therefore let thy words be few.SPEAKE not anie thing rashly, neither let thy hart be swift to vtter a word before God. For God is in heauen, and thou vpon the earth: therfore let thy wordes be few.✦Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in cælo, et tu super terram ; idcirco sint pauci sermones tui.
2Dreams do follow many cares, and in many words folly will be found.Dreames do folow manie cares, and in manie wordes follie wil be found.✦Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia.
3If thou hast vowed any thing to God, moreris: to defer, delay, put off, not to be unlike or disagree not to pay it: for an unfaithful and foolish promise displeaseth him. But whatsoever thou hast vowed, pay it:If thou hast vowed anie thing to God, differre not to pay it: for an vnfaithful and foolish promise displeaseth him. But what soeuer thou hast vowed, pay it:✦Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde :
4and it is much better not to vow, than after a vow not to perform the things promised.and it is much better not to vow, then after a vow not to performe the thinges promised.✦multoque melius est non vovere, quam post votum promissa non reddere.
5Give not thy mouth to make thy flesh to sin: neither say thou before the Angel: There is no providence: lest perhaps God being wrath against thy words, dissipet: to scatter, break apart, bring to nothing, not to squander or lead a dissolute life all the works of thy hands.Geue not thy mouth to make thy flesh to sinne: neither say thou before the Angel: There is no prouidence: lest perhaps God being wrath against thy wordes, dissipate al the workes of thy handes.✦Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum.
6Where many dreams are, there are many vanities, and words innumerable: but do thou fear God.Where manie dreames are, there are manie vanities, and wordes innumerable: but do thou feare God.✦Ubi multa sunt somnia, plurimæ sunt vanitates, et sermones innumeri ; tu vero Deum time.
7If thou shalt see the oppressions of the poor, and violent judgements, and justice to be subverted in the province, marvel not at this matter: because there is another higher than the high, and over these also there are others more eminent:If thou shalt see the oppressions of the poore, and violent iudgements, and iustice to be subuerted in the prouince, meruel not at this matter: because there is an other higher then the high, and ouer these also there are others more eminent:Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii ;
8and besides the king of all the earth reigneth over his servant.and besides the king of al the earth reigneth ouer his seruant.✦et insuper universæ terræ rex imperat servienti.
9A covetous man shall not be filled with money: and he that loveth riches, shall take no fruit of them: and this therefore is vanity.A couetous man shal not be filled with money: and he that loueth riches, shal take no fruite of them: and this therfore is vanitie.✦Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis ; et hoc ergo vanitas.
10Where great riches are, there are also many that eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?Where great riches are, there are also manie that eate them. And what doth it profite the owner, but that he seeth the riches with his eyes?✦Ubi multæ sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis ?
11Sleep is sweet to him that worketh, whether he eat much or little: but the satiety of the rich doth not suffer him to sleep.Sleepe is swete to him that worketh, whether he eate much or litle: but the satietie of the rich doth not suffer him to sleepe.✦Dulcis est somnus operanti, sive parum sive multum comedat ; saturitas autem divitis non sinit eum dormire.
12There is also another very ill infirmitas: a grievous evil, malady, affliction, not merely bodily weakness or sickness, which I have seen under the sun: riches kept to the hurt of the owner.There is also an other very il infirmitie, which I haue sene vnder the sunne: riches kept to the hurt of the owner.✦Est et alia infirmitas pessima quam vidi sub sole : divitiæ conservatæ in malum domini sui.
13For they perish in very evil affliction: he hath begotten a son, which shall be in great poverty.For they perish in very euil affliction: he hath begotten a sonne, which shal be in great pouertie.✦Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit.
14As he came forth naked from his mother's womb, so shall he return, and shall take nothing away with him of his labour.As he came forth naked from his mothers wombe, so shal he returne, and shal take nothing away with him of his labour.✦Sicut egressus est nudus de utero matris suæ, sic revertetur, et nihil auferet secum de labore suo.
15An infirmity utterly miserable: as he came, so shall he return. What doth it then profit him, that he hath laboured into the wind?An infirmitie vtterly miserable: as he came, so shal he returne. What doth it then profite him, that he hath labored into the winde?✦Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum ?
16All the days of his life he eateth in darkness, and in misery, and in heaviness.Al the dayes of his life he eateth in darknes, and in miserie, and in heauines.✦cunctis diebus vitæ suæ comedit in tenebris, et in curis multis, et in ærumna atque tristitia.
17This therefore hath seemed good to me, that a man eat, and drink, and take joy of his labour, wherewith he hath laboured under the sun, the number of the days of his life, which God hath given him, and this is his portion.This therfore hath semed good to me, that a man eate, and drinke, and take ioy of his labour, wherwith he hath labored vnder the sunne, the number of the dayes of his life, which God hath geuen him, and this is his portion.✦Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur lætitia ex labore suo quo laboravit ipse sub sole, numero dierum vitæ suæ quos dedit ei Deus ; et hæc est pars illius.
18And to every man, unto whom God hath given riches, and substantiam: goods, wealth, estate, one's living, and hath given him power to eat of them, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.And to euerie man, vnto whom God hath geuen riches, and substance, and hath geuen him powre to eate of them, and to enioy his portion, and to reioyce of his labour: this is the gift of God.✦Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et lætetur de labore suo : hoc est donum Dei.
19For he shall not greatly remember the days of his life, because God doth occupy his heart with delights.For he shal not greatly remember the dayes of his life, because God doth occupie his hart with delightes.✦Non enim satis recordabitur dierum vitæ suæ, eo quod Deus occupet deliciis cor ejus.
The reading text follows the 1582 first edition.