We are come too late, after above seven thousand years that there have been men, and men have thought, to say any thing which has not been said already.
[Bullord ed. (1696)]

After above seven thousand Years, that there have been Men, and Men have thought, we come too late to say any thing which has not been said already.
[Curll ed. (1713)]

We are come too late, by several thousand Years, to say any thing new in Morality.
[Browne ed. (1752)]

After above seven thousand years, during which there have been men who have thought, we come too late to say anything that has not been said already.
[tr. Van Laun (1885)]

To make a Book, is like making a Pendulum, a Man must have Experience, as well as Wit to succeed in it.
[Bullord ed. (1696)]

Tis as much a Trade to make a Book, as to make a Watch; there's something more than Wit requisite to make an Author.
[Curll ed. (1713)]

To make a Book, is no less a Trade than to make a Clock; something more than Wit is necessary to form an Author.
[Browne ed. (1752)]

To make a book is as much a trade as to make a clock; something more than intelligence is required to become an author.
[tr. Van Laun (1885)]

Several things are insupportable if they are but indifferent, as Poetry, Music, Painting and Public Speeches.
'Tis the worst punishment in the world to hear a dull Declamation deliver'd with Pomp and Solemnity, and bad Verses rehears'd with the Emphasis of a wretched Poet.
[Bullord ed. (1696)]

Somethings are insupportable if they are but indifferent, as Poetry, Musick, Painting, and Publick Speeches.
What a Punishment is it to hear a cold Declamation deliver'd with Pomp and Solemnity, and indifferent Verses repeated with all the Emphasis of a bad Poet!
[Curll ed. (1713)]

Some things won't bear a Mediocrity, as Poetry, Musick, Painting and Oratory.
What a cruel Torture is it to hear a dull Declamation delivered with Pomp and Solemnity, or bad Verses rehearsed with the Emphasis of a wretched Poet!
[Browne ed. (1752)]

In certain things mediocrity is unbearable, as in poetry, music, painting, and eloquence. How we are tortured when we hear a dull soliloquy delivered in a pompous tone, or indifferent verses read with all the emphasis of a wretched poet!
[tr. Van Laun (1885)]

There are some things that will not bear mediocrity; poetry, music, painting, oratory.
[tr. Lee (1903)]

What's the reason that we laugh so freely, and are asham'd to weep at the Theatre? Is Nature less subjects to be soften'd by pity, than to burst forth at what is Comical? [...] We must suppose 'tis the natural effect of a good Tragedy, to make us Weep freely in sight of the whole Audience, without any other trouble than drying our Eyes, and wiping our Faces. It being no more ridiculous to be seen Weeping, than to be heard to Laugh by the whole Theatre: On the contrary, we then conclude there was something acted very pleasantly, and to the life; and the restraint a man puts on him∣self to hide his tears, by an affected Grimace, plainly demonstrates that he ought not to resist the main design of a Tragedy, but give way to his Passions, and discover em as openly, and with as much confidence, as at a Comedy.
[Bullord ed. (1696)]

What is the reason we laugh so freely, but are asham'd to weep at the Theatre? Is Nature less subject to be soften'd by Pity, than to burst out into Laughter at what is Comical? [...] As therefore 'tis thought no odd thing to hear the whole Amphitheatre ring with an Universal Laughter, at some passage of a Comedy; butr on the contrary, implies something was pleasantly said, and naturally perform';d; so the extreme violence which every one offers to himself in constraining his Tears, and disguising ;em with affected Grimaces, clealry prove that the Natural Effect of good Tragedy is to make us weep with all freedom, and in concert, in another's sight, and wihtout any other disturbance than wiping our Eyes.
[Curll ed. (1713)]

Why is it that we laugh so freely at the theatre and yet are ashamed to weep there? Is it less natural to be moved by what is pitiful than to be amused by what is ridiculous? [...] Since then it is no unusual thing to hear a whole theatre break into unanimous laughter at some passage in a comedy, since this implies, on the contrary, that it is amusing and extremely life-like, so the extreme violence we do to our feelings by restraining our tears, and the false laughter with which we try to conceal them, clearly proves that the natural effect of great tragedy should be to make us all weep quite openly, with one accord, in one another’s presence, with no further concern than to wipe our eyes.
[tr. Stewart (1970), "Of Books"]

We have this disadvantage in reading Books written by Men of Party and Cabal: We seldom meet with the Truth in 'em; Actions are there disguised, the reasons of both sides are not alledg'd with all their force, nor with an entire exactness. He who has the greatest patience must read abundance of hard, injurious reflexions on the gravest men, with whom the Writer has some personal quarrel about a point of Doctrine, or matter of Controversie. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion that attends 'em after∣wards: When the fury and division of these Authors cease, they are forgotten, like an Almanack out of date.
[Bullord ed. (1696)]

We have this Inconveniency in reading Books written by Men of Party and Cabal, we seldom meet Truth in them; Actions are there disguis'd, the Reasons of both sides not alledg'd with all their force, nor with an entire exactness. He who has the greatest Patience, must read abundance of hard and scurrilous Reflections on the gravest Men, who make a personal Quarrel about a Point of Doctrine, or Matter of Controversy. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion which attends 'em afterwards. When the Fury and Division of Parties cease, they are forgotten like Almanacks out of date.
[Curll ed. (1713)]

This is the certain disadvantage of reading Books written by Men of Party and Cabal, Truth is not in them; Actions are disguised, the Reasons of both sides are not alledged with all their force, nor with an entire exactness. And, what no patience can bear, he must read abundance of scurrilous Reflections tost to and fro by grave Men, making a personal Quarrel about a Point of Doctrine, or controverted Fact. These Books are particular in this, that they deserve not the prodigious Sale they find at their first appearance, nor the profound Oblivion that attends them afterwards: When the Ebullitions of Parties subside, they are forgotten like an Almanack out of date.
[Browne ed. (1752)]

The disadvantage of reading books written by people belonging to a certain party or a certain set is that they do not always contain the truth. Facts are disguised, the arguments on both sides are not brought forward in all their strength, nor are they quite accurate; and what wears out the greatest patience is that we must read a large number of harsh and scurrilous reflections, tossed to and fro by serious-minded men, who consider themselves personally insulted when any point of doctrine or any doubtful matter is controverted. Such works possess this peculiarity, that they neither deserve the prodigious success they have for a certain time, nor the profound oblivion into which they fall afterwards, when the rage and contention have ceased, and they become like almanacks out of date.
[tr. Van Laun (1885)]

'Tis the Glory or the Merit of some Men to write well; and of others not to write at all.
[Curll ed. (1713)]

It is the Glory and Merit of some Men to write well, and of others not to write at all.
[Browne ed. (1752)]

It is the glory and the merit of some men to write well, and of others not to write at all.
[tr. Van Laun (1885)]

The glory or merit of certain men lies in writing well: that of certain others, in not writing at all.
[tr. Stewart (1970)]

He who regards nothing more in his Works than the taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Bullord ed. (1696)]

He who regards nothing more in his Works than the Taste of his own Age, Considers his Person more than his Writings: He should always aim at Perfection, and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Curll ed. (1713)]

He who regards nothing more in his Works than the Taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and though his Cotempararies refuse him Justice, he will be better used by Posterity.
[Browne ed. (1752)]

He who only writes to suit the taste of the age, considers himself more than his writings. We should always aim at perfection, and then posterity will do us that justice which sometimes our contemporaries refuse.
[tr. Van Laun (1885)]

Horace and Boileau have said such a thing before you. I take your word for't, but I said it as my own, and may not I think a just thought after them, as others may do the same after me?
[Bullord ed. (1696)]

HORACE or BOILEAU have said such a thing before you: I take your word for it, but I said it as my own, and may not I think a just Thought after them, as others may do the same after me?
[Curll ed. (1713)]

Horace or Boileau have said such a thing before you. I take your Word, for it, but I said it as my own, and may not I have the same just Thought after them, as others may have it after me?
[Browne ed. (1752)]

Horace or Boileau said it before you. -- I take your word for that; but I said it as my own. Cannot I, after them, have a true thought, and one which others will think after me?
[tr. Stewart (1970), § 68]

We must only endeavour to think and speak justly our selves, without aiming to bring others over to our taste and sentiment; We shall find that too great an enterprize.
[Bullord ed. (1696) "Of Polite Learning"]

We must only endeavour to think and speak justly our selves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Curll ed. (1713), "Of Works of Wit and Eloquence"]

We must only endeavour to think and speak justly ourselves, without aiming to bring others over to our Taste and Sentiments; that would be too great an Enterprize.
[Browne ed. (1752), "Of Works of Genius"]

We should only endeavor to think and speak correctly ourselves, without wishing to bring others over to our taste and opinions; this would be too great an undertaking.
[tr. Van Laun (1885)]

Modesty is to Merit, what Shades are to the Figures in a Picture; it gives it Strength and Heightening.
[Curll ed. (1713)]

Modesty is to Merit as Shades to Figures in a Picture; giving it Strength and Beauty.
[Browne ed. (1752)]

Modesty is to merit what shade is to figures in a picture; it gives it strength and makes it stand out.
[tr. Van Laun (1885)]

That Simplicity of outward Appearance, which in vulgar Men seems to be their proper Clothes, shap'd and fitted to their Size, is the ornamental Habit of those Persons whose Lives have been full of great Actions. I compare 'em to a Beauty, that is more charming for being negligent.
[Curll ed. (1713)]

A plain Exterior is to ordinary Men their proper Garb, shaped and fitted to their Size, but is an ornamental Habit in those Persons whose Lives have been distinguished by signal Actions. I compare them to a Beauty, most charming when à la negligé.
[Browne ed. (1752)]

Outward simplicity befits ordinary men, like a garment made to measure for them; but it serves as an adornment to those who have filled their lives with great deeds: they might be compared to some beauty carelessly dressed and thereby all the more attractive.
[tr. Stewart (1970)]

If 'tis common to be Toucht with things Rare, how comes it that we are so little toucht with Virtue?
[Bullord ed. (1696)]

If 'tis common to be touch'd with things rare, how comes it we are so little touch'd with Virtue?
[Curll ed. (1713)]

If it be usual to be strongly impressed by things that are scarce, why are we so little impressed by virtue?
[tr. Van Laun (1885)]

If it is usual to be strongly attracted by things that are rare, why has virtue so little attraction for us?
[tr. Stewart (1970)]

If 'tis a Happiness to be nobly descended, 'tis no less to have so much Merit, that no body inquires whether we are so or no.
[Curll ed. (1713)]

If it is a Happiness to be nobly Descended it is not a less to have so much Merit, that no body enquires whether we are so or no.
[Browne ed. (1752)]

If it be a happiness to be of noble parentage, it is no less so to possess so much merit that nobody inquires whether we are noble or plebeian.
[tr. Van Laun (1885)]

A well-born man is fortunate, but so is the man about whom people no longer ask, is he well-born?
[tr. Stewart (1970)]

False Greatness is unsociable, inaccessible, as if 'twere sensible of its weakness, and strove to conceal it. 'Twill not be seen, except just so much, as may carry on the Deceit, but dares not shew its Face for fear of being discover'd: Discover'd how really little and mean it is. True Greatness, on the contrary, is free, complaisant, familiar, popular, suffers it self to be touch'd and handl'd, loses nothing by being view'd near at hand, is rather more known and admir'd for it.
[Bullord ed. (1696)]

False greatness is unsociable and remote: conscious of its own frailty, it hides, or at least averts its face, and reveals itself only enough to create an illusion and not be recognized as the meanness that it really is. True greatness is free, kind, familiar and popular; it lets itself be touched and handled, it loses nothing by being seen at close quarters; the better one knows it, the more one admires it.
[tr. Stewart (1970)]

The sweetest Musick, the Sound of her Voice whom we love.
[Curll ed. (1713)]

The sweetest Musick the Voice of her whom we love.
[Browne ed. (1752)]

The sweetest music is the sound of the voice of the woman we love.
[tr. Van Laun (1885)]

The sweetest music is the sound of the voice of her whom we love.
[tr. Lee (1903)]

No harmony is sweeter than the sound of a loved one's voice.
[tr. Stewart (1970)]

There are those men who will not hearken to reason, or good council, but deviate of their own Heads, purely for fear of being govern'd.
[Bullord ed. (1696)]

There are some Men who will not hearken to Reason and good Counsel, but deviate of their own Heads, purely for fear of being govern'd.
[Curll ed. (1713)]

There are some Men who turn the deaf Ear to Reason and friendly Counsel, and play the Fool of their own Heads, purely for fear of being governed.
[Browne ed. (1752)]

There are some men who turn a deaf ear to reason and good advice, and willfully go wrong for fear of being controlled.
[tr. Van Laun (1885)]

There is a pleasure to meet the Eyes of a person that we have lately oblig'd.
[Bullord ed. (1696)]

There is a pleasure in meeting the Eyes of a Person whom we have lately oblig'd.
[Curll ed. (1713)]

There is a pleasure to meet the Eyes of a Person whom we have lately obliged.
[Browne ed. (1752)]

There is a pleasure in meeting the glance of a person whom we have lately laid under some obligations.
[tr. Van Laun (1885)]

There are those People, who so ardently and passionately desire a thing, that for fear they shall lose it, they leave nothing undone that may surely make 'em lose it.
[Bullord ed. (1696)]

There are certain People, who so ardently and passionately desire a thing, that out of fear of losing it, they leave nothing undone to make 'em lose it.
[Curll ed. (1713)]

Some so ardently and passionately desire a thing, that out of fear of losing it, they run into Measures which infallibly makes them lose it.
[Browne ed. (1752)]

There are some people who are so ardently and resolutely bent on gaining a certain thing that, for fear of losing it, they do everything that is likely to lose it for them.
[tr. Stewart (1970)]

We must laugh before we are happy, or else we may die before we have cause to laugh.
[Bullord ed. (1696)]

We must laugh before we are happy, for fear we die before we laugh at all.
[Curll ed. (1713)]

We must laugh before we are happy, or else we may die before we ever laugh at all.
[Browne ed. (1752)]

We must laugh before we are happy, or else we may die before ever having laughed at all.
[tr. Van Laun (1885)]

We must laugh before we are happy, for fear of dying before we have laughed.
[tr. Lee (1903), "Brief Reflections on Men and Things"]

A Wise Man neither suffers himself to be govern'd, nor attempts to govern others. 'Tis his reason alone which always governs him.
[Bullord ed. (1696)]

A Wise Man neither suffers himself to be govern'd, nor attempts to govern others. He wou'd have Reason alone always to govern him.
[Curll ed. (1713)]

An intelligent man neither allows himself to be controlled nor attempts to control others; he wishes reason alone to rule, and that always.
[tr. Van Laun (1885)]

There is no Vice which has not some resemblance of some Virtue, or other, and which does not make its advantage of it.
[Bullord ed. (1696)]

There is no Vice which has not the false resemblance of some Virtue, or other, and which does not make its advantage of it.
[Curll ed. (1713)]

There is no vice which does not bear a misleading likeness to some virtue, and takes advantage of this.
[tr. Stewart (1970)]

Men blush not so much for their Crimes, as for their Weaknesses and Vanity.
[Curll ed. (1713)]

Men don't so much blush for their Crimes, as for their Weaknesses and Vanity.
[Browne ed. (1752)]

Men are less ashamed of their crimes than of their weaknesses and their vanity.
[tr. Van Laun (1885)]

Men are less ashamed of their crimes than of their failings and of what touches their vanity.
[tr. Stewart (1970)]

The Wit of conversation consists more in finding it in others than shewing a great deal your self.
[Bullord ed. (1696)]

The Wit of Conversation consists more in finding it in others, than in shewing a great deal your self.
[Curll ed. (1713)]

Conversation-Wit consists more in pointing out that of others, than in shewing a great deal yourself.
[Browne ed. (1752)]

The art of conversation consists far less in displaying much wit oneself than in helping others to be witty.
[tr. Stewart (1970)]

'Tis a sad thing when Men have neither Wit enough to speak well, nor Sense enough to hold their tongues.
[Bullord ed. (1696)]

'Tis a sad thing when Men have neither Wit enough to speak well, nor Judgment enough to hold their Tongues.
[Curll ed. (1713)]

It is a sad Thing when Men have neither Wit to speak well, nor Judgment to hold their Tongues.
[Browne ed. (1752)]

It is a great misfortune to have neither wit enough to talk well nor sense enough to keep silence.
[tr. Stewart (1970)]

Some men talk well, easily, justly, and to the purpose: those offend in the last kind, who speak of the Banquets they are to be at, before such as are reduc'd to spare their Bread; of sound Limbs, before the Infirm; of Demesnes and Revenues, before the Poor and Needy; of fine Houses and Furniture, before such as have neither Dwelling or Moveables: in a word, who speak of Prosperity, before the Miserable. This conversation is too strong for 'em, and the comparison you make between their condition and yours is odious.
[Bullord ed. (1696)]

There is speaking well, speaking easily, speaking justly, and speaking seasonably: 'Tis transgressing the last rule, to speak ofthe sumptuous Entertainments you have made, before such as are reduc'd to want of Bread; of a healthy Constitution of Body, before the Infirm; of Demesnes, Revenues and Furniture, before a Man who has neither Dwelling, Rents, nor Movables; in a word, to speak of your Prosperity before the Miserable: this Conversation is too strong from them, and the Comparison they make between their Condition and yours is odious.
[Curll ed. (1713)]

There is speaking well, speaking easily, speaking justly, and speaking seasonably: It is offending against the last, to speak of Entertainments before the Indigent; of sound Limbs and Health before the Infirm; of Houses and Lands before one who has not so much as a Dwelling; in a Word, to speak of your Prosperity before the Miserable; this Conversation is cruel, and the Comparison which naturally rises in them betwixt their Condition and yours is excruciating.
[Browne ed. (1752)]

There is a difference between speaking well, speaking easily, speaking with judgement and speaking opportunely. We fail in this last respect when we enlarge upon the splendid meal we have just enjoyed in front of people who have to be thrifty of their bread; or boast of our health in the presence of invalids; or talk about our wealth, our fortune and property to a man who has neither home nor income; in a word, when we speak of our happiness in front of those who are wretched; such conversation is too painful for them, and the comparison they are bound to make between your state and their own is intolerable.
[tr. Stewart (1970)]

Politeness does not always inspire Generosity, Equity, Complaisance, and Gratitude: it gives a man the appearances of those Vertues, and makes him seem that without, which he ought to be within.
[Bullord ed. (1696)]

Politeness does not always inspire Generosity, Justice, Complaisance and Gratitude; it gives a Man the Appearances of those Virtues, and makes him seem that without, which he ought to be within.
[Curll ed. (1713)]

Politeness does not always produce kindness of heart, justice, complacency, or gratitude, but it gives to a man at least the appearance of it, and makes him seem externally what he really should be.
[tr. Van Laun (1885)]

The Politeness of the Mind is a certain care to make us pleasing by our discourses and manners to our selves and others.
[Bullord ed. (1696)]

Politeness seems to be a certain Care, by the manner of our Words and Actions, to make others pleas'd with us and themselves.
[Curll ed. (1713)]

Politeness seems to be a Care to model our Discourses and Manners so as to please ourselves and others.
[Browne ed. (1752)]

It seems to me that the spirit of politeness lies in taking care to speak and act in such a way as to make others pleased with us and with themselves.
[tr. Stewart (1970)]

We may define Politeness, tho we can't tell where to fix it in practice. It observes received Uses and Customs, 'tis bound to times and places, and is not the same thing in the two Sexes, or in different conditions. Wit alone cannot attain it: 'tis acquired and compleated by Imitation.
[Bullord ed. (1696)]

We may define Politeness, tho we can't tell where to fix it in Practice. It observes receiv'd Uses and Customs, is bound to Times and Places, and is nto the same thing in the two Sexes, or in different Conditions; Wit alone cannot attain it, 'tis acquir'd and brought to perfection by imitation.
[Curll ed. (1713)]

It is possible to define the spirit of politeness, but not to lay down rules for its practice: it depends on custom and convention; it is related to periods and places and people, and it is not the same for the two sexes nor for various social conditions; one cannot attain it through intelligence alone, yet intelligence can enable one to imitate it, and to acquire perfection in it.
[tr. Stewart (1970)]

We must bear with some peoples bad Characters, as we do with bad Money, for the benefit of Commerce.
[Bullord ed. (1696)]

Not to be able to bear with all the bad Characters the World is full of, is no good Character: Copper Mony, for the sake of Commerce, is necessary as well as Gold and Silver.
[Curll ed. (1713)]

We must bear with some Peoples ill Tempers, as we do with Copper Money, for the benefit of Commerce.
[Browne ed. (1752)]

To be unable to endure all the unpleasant characters of whom the world is full is not an admirable characteristic: we need, in our dealings, both gold coins and small change.
[tr. Stewart (1970)]

The pleasure of Society amongst Friends is cultivated by a likeness of Inclinations, as to Manners; and a difference in Opinion, as to Sciences: the one confirms and humours us in our sentiments; the other exercises and instructs us by disputation.
[Bullord ed. (1696)]

The Pleasure of Society amongst Friends, is cultivated by a likeness of Inclinations, as to Manners, and by some difference in Opinion, as to Sciences: The one confirms us in our Sentiments, the other exercises and instructs us by Disputation.
[Curll ed. (1713)]

The pleasure of social intercourse amongst friends is kept up by a similarity of morals and manners, and by slender differences in opinion about science; this confirms us in our sentiments, exercises our faculties or instructs us through arguments.
[tr. Van Laun (1885)]

Two persons will not be friends a long time, if they can't forgive each other little failings.
[Bullord ed. (1696)]

Two Persons will not be long Friends, if they can't forgive each other little Failings.
[Curll ed. (1713)]

You will never go far in friendship unless you are ready to forgive each other's petty faults.
[tr. Stewart (1970)]

Profound Ignorance makes a Man dogmatick. If he knows nothing, he thinks he can teach others what he is to learn himself.
[Bullord ed. (1696)]

Profound Ignorance makes a Man dogmatick; he who knows nothing, thinks he can teach others what he just now has learn'd himself.
[Curll ed. (1713)]

A dogmatic tone is generally inspired by abysmal ignorance. The man who knows nothing thinks he is informing others of something which he has that moment learnt.
[tr. Stewart (1970)]

When Riches and Favour forsake a Man, we see presently he was a Fool, but no body could find it out in his Prosperity.
[Bullord ed. (1696)]

In proportion as Riches and Favour forsake a Man, we discover he was a Fool, which no body cou'd find out in his Prosperity.
[Curll ed. (1713)]

As Riches and Favour forsake a Man, we discover him to be a Fool, but no body could find it out in his Prosperity.
[Browne ed. (1752)]

As a man falls out of favour and his wealth declines, we discover for the first time the ridiculous aspects of his character, which were always there but which wealth and favour had concealed.
[tr. Stewart (1970)]

Let us not envy some Men their great Riches; their Burthens would be too heavy for us; we cou'd not Sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain 'em: 'Tis to pay so dear for them that there is nothing to be got by the Bargain.
[Bullord ed. (1696)]

Let us not envy some Men their great Riches, their burden would be too heavy for us; we cou'd not sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain 'em: 'Tis to pay so dear for 'em, that there is nothing to be got by the Bargain.
[Curll ed. (1713)]

Let us not envy some Men their accountable Riches; their Burthen would be too heavy for us; we could not sacrifice, as they do, Health, Quiet, Honour and Conscience, to obtain them. It is to pay so dear for them, that the Bargain is a Loss.
[Browne ed. (1752)]

We need not envy certain people their great wealth; they acquired it at a heavy cost, which would not suit us; they staked their rest, their health, their honour and their conscience to acquire it; the price is too high, and there is nothing to be gained by such a bargain.
[tr. Stewart (1970)]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, when he suffers 'em to abound in Riches, Gold, Settlements, Stations, and other advantages, than the dispensations he makes of them, and the sort of men who are best provided.
[Bullord ed. (1696)]

Nothing makes us better comprehend what little things God thinks he bestows on Mankind, in suffering 'em to abound in Riches, Mony, great Preferments, and other Advantages, than the Distribution he makes of 'em, and the sort of Men who are best provided.
[Curll ed. (1713)]

Nothing makes us better understand what trifling things Providence thinks He bestows on men in granting them wealth, money, dignities, and other advantages, than the manner in which they are distributed and the kind of men who have the largest share.
[tr. Van Laun (1885)]

The Poor are troubled that they want all things, and no body comforts them. The Rich are angry that they can want the least thing, or that any one would resist them.
[Bullord ed. (1696)]

The Poor are troubled that they want every thing, and no body comforts them. The Rich are angry that they should want the least thing, or that any one should oppose them.
[Curll ed. (1713)]

The Grief of the Poor is, that they want all Things, and no body comforts them. The Rich are angry if they want the least Thing, is any one contradict or oppose them.
[Browne ed. (1752)]

It is well known that the poor are sad because they want everything and nobody comforts them; but if it be true that the rich are irascible, it is because they may want the smallest thing, or that some one might oppose them.
[tr. Van Laun (1885)]

If he is only poor who desires much, and is always in want; the Ambitious and the Covetous languish in extreme Poverty.
[Bullord ed. (1696)]

If a Man is poor, by all the things which he longs for, the Ambitious and Covetous languish in extreme Poverty.
[Curll ed. (1713)]

If a man be poor who wishes to have everything, then an ambitious and a miserly man languish in extreme poverty.
[tr. Van Laun (1885)]

If it is true that poverty consists in desiring a great many things, the ambitious man and the miser suffer from extreme poverty.
[tr. Stewart (1970)]

If he is only rich who wants nothing, a very wise Man is a very rich Man.
[Bullord ed. (1696)]

If a Man is rich, by all which he does not want, a wise Man is a very rich Man.
[Curll ed. (1713)]

If he is rich who wants nothing, a very wise Man is a very rich Man.
[Browne ed. (1752)]

If it is true that wealth consists in having few wants, the wise man is a very wealthy man.
[tr. Stewart (1970)]

He is rich whose Receipt is more than his Expences, and he is poor whose Expences are more than his Receipt.
[Bullord ed. (1696)]

He is rich, whose Income is more than his Expences; and he is poor whose Expences are more than his Income.
[Curll ed. (1713)]

He is rich, whose Income is more than his Expences; and he is poor whose Expences exceed his Income.
[Browne ed. (1752)]

That man is rich, who gets more than he spends; that man is poor, whose expenses exceed his receipts.
[tr. Stewart (1970)]

There is no end to a Man's desire of growing rich and great; when the Cough seizes him, when Death approaches, his Face shrivel'd, and his Legs weak, he cries, My Fortune, my Establishment.
[Bullord ed. (1696)]

There is no end to a Man's Desire of growing rich and great; the Cough seizes him, Death approaches, his Face is shrivel'd, and his Legs weak, yet he cries, My Fortune, my Preferment.
[Curll ed. (1713)]

There is no end of desiring Riches and Grandeur; before the Rattle seizes him, and Death approaches, though his Face be shriveled, and his Legs totter, yet he is ever talking of, my Fortune, my Preferment.
[Browne ed. (1752)]

All that a man wishes for is riches and grandeur; he falls very ill, and death draws near, and though his face be shrivelled and his legs totter, yet he is still talking of his fortune and his post.
[tr. Van Laun (1885)]

There is but two ways of rising in the World, by your own Industry, and another's Weakness.
[Bullord ed. (1696)]

There are only two ways of rising in the World, by your own Industry, or by the Weakness of others.
[Curll ed. (1713)]

There are but two ways of rising in the World, by your own Industry, or the Weakness of others.
[Browne ed. (1752)]

There are only two ways of getting on in the world: either by one's own cunning efforts, or by other people's foolishness.
[tr. Stewart (1970)]

A Slave has but one Master, an ambitious Man a great many, all those who are useful to him in making his fortune.
[Bullord ed. (1696)]

A Slave has but one Master; an ambitious Man has as many as there are People useful to him in making his Fortune.
[Curll ed. (1713)]

A purchased Slave has but one Master: An ambitious Man must be a Slave to all who may conduce to his Aggrandizement.
[Browne ed. (1752)]

A slave has only one master; an ambitious man is enslaved to all those who may help to further his advancement.
[tr. Stewart (1970)]

He is far gone in politicks, who begins to find he is but indifferently politick.
[Bullord ed. (1696)]

He is far gone in Cunning, who makes other People believe he is but indifferently Cunning.
[Curll ed. (1713)]

He is thorough-paced in Cunning, who makes others believe that he is no Conjurer.
[Browne ed. (1752)]

A man must be very shrewd to make other people believe that he is not so sharp after all.
[tr. Van Laun (1885)]

A man has made great progress in cunning when he does not seem too clever to others.
[Common Translation, e.g.]

The less we talk of the powerful, the better; what we say good of them, is often flattery: 'Tis dangerous to speak ill of 'em while they live, and villainous when they are dead.
[Bullord ed. (1696)]

The less we talk of the Great and Powerful, the better; what good we say of them is often Flattery 'Tis dangerous to speak ill of them while they are alive, and villainous when dead.
[Curll ed. (1713)]

The less we talk of the Great and Powerful, the better; what good we say of them is often Flattery: It is dangerous to speak of of them while living, it is base to insult over them when dead.
[Browne ed. (1752)]

The less we talk of the great and powerful the better; if we say any good of them, it is often almost flattery; it is dangerous to speak ill of them whilst they are alive, and cowardly when they are dead.
[tr. Van Laun (1885)]

Incivility is not a Vice of the Soul, but the effect of several Vices; of Vanity, Ignorance of Duty, Laziness, Stupidity, Distraction, Contempt of others and Jealousie.
[Bullord ed. (1696); Curll ed. (1713); Browne ed. (1752)]

Impoliteness is not a vice of the mind, but the consequence of several vices; of foolish vanity, of ignorance of one’s duties, of idleness, of stupidity, of absence of mind, of contempt for others, and of jealousy.
[tr. Van Laun (1885)]

All men's misfortunes proceed from their inability to be alone, from Gaming, Riot, Extravagance, Wine, Women, Ignorance, Railing, Envy, and forgetting their duty towards God and themselves.
[Bullord ed. (1696)]

All our Misfortunes proceed from an Inability to be alone; from thence come Gaming, Riot, Extravagance, Wine, Women, Ignorance, Railing, Envy, and forgetting God and our selves.
[Curll ed. (1713)]

All Mens Misfortunes proceed from their Aversion to being alone; hence Gaming, Riot, Extravagance, Wine, Women, Ignorance, Railing, Envy and Forgetfulness of God and themselves.
[Browne ed. (1752)]

All our misfortunes proceed from our inability to be alone; hence gaming, dissipation, wine, women, ignorance, slander, envy, neglect of God and ourselves.
[tr. Lee (1903)]

All our troubles spring from our inability to endure solitude: hence come gaming, luxury, dissipation, drink, licentiousness, scandal-mongering, envy, the neglect of oneself and of God.
[tr. Stewart (1970)]

The greatest part of mankind employ their first years to make their last miserable.
[Bullord ed. (1696)]

The greatest part of Mankind imploy their first Years to make their last miserable.
[Curll ed. (1713)]

The greatest part of Mankind employ their first Years to make their last miserable. [Browne ed. (1752)]

Most men employ the first years of their life in making the last miserable.
[tr. Van Laun (1885)]

Most men make use of the first part of their life to render the last part miserable.
[Source]

Softness and voluptuousness are innate, they are born with men and die with them, happy, or unhappy accidents never cure 'em, good and bad fortune equally produce them.
[Bullord ed. (1696)]

Luxury and Voluptuousness are innate, born with Man and die with them, happy or unhappy Accidents never part him from them; the fruits he enjoys of a good Fortune and the amends of a bad one.
[Curll ed. (1713)]

Softness and Voluptuousness are innate to Men, and stick by them till they die; it is beyond the Power of happy, or unhappy Accidents to detach them: they are the Emanations of Prosperity or used as Solaces in Adversity.
[Browne ed. (1752)]

Want of vigour and voluptuousness are innate in man and cease with him, and fortunate or unfortunate circumstances never make him abandon them; they are the fruits of prosperity or become a solace in adversity.
[tr. Van Laun (1885)]

The first thing men do, when they have renounc'd pleasure, either out of decency, surfeit, or conviction, is to condemn it in others. This sort of management is however seldom free from a particular affection for those very things they left off, but they would have no body enjoy the pleasure they can no longer enjoy themselves, which proceeds more from Jealousie than any thing else.
[Bullord ed. (1696)]

The first thing Men do, when they have renounc'd Pleasure, either out of Decency, Surfeit, or Conviction, is to condemn it in others. They preserve, in this Conduct, a sort of Affection for the very things they left off; they would have no body enjoy the Pleasure they can no longer enjoy themselves: 'Tis a sentiment of Jealousy.
[Curll ed. (1713)]

The first Thing, when Men have renounced Pleasure, either out of Decency, Satiety, or Necessity, is to condemn it in others. This Sort of Reproof, however, is not free from a latent Affection for their forsaken Pleasures; they would interdict to all others what they can themselves no longer enjoy; their Admonitions are the Snarlings of Jealousy, not the Dictates of Purity.
[Browne ed. (1752)]

The first thing men do when they have renounced pleasure, through decency, lassitude, or for the sake of health, is to condemn it in others. Such conduct denotes a kind of latent affection for the very things they left off; they would like no one to enjoy a pleasure they can no longer indulge in; and thus they show their feelings of jealousy.
[tr. Van Laun (1885)]

Few people remember that they have been young, and how hard it was then to live chaste and temperate.
[Bullord ed. (1696)]

Few People remember they have been Young, and how hard it was then to live Chaste and Temperate.
[Curll ed. (1713)]

Few remember that they have been young, and how hard it was then to live chaste and temperate.
[Browne ed. (1752)]

Few men remember that they have been young, and how hard it was then to live chaste and temperate.
[tr. Van Laun (1885)]

We seldom repent talking too little, but very often talking too much, a common and trivial maxim which every body knows, and no body practices.
[Bullord ed. (1696) and Curll ed. (1713)]

We seldom repent talking too little, but very often talking too much; a common obsolete Maxim, which every body knows, and no body practices.
[Browne ed. (1752)]

We seldom repent of speaking little, and very often of speaking too much; a well-worn and familiar maxim, that everyone knows but that not everyone practices.
[tr. Stewart (1970)]

We are reveng'd on our selves, and give our Enemies too much advantage over us, when we say things of them which are not true, and lie to reproach 'em.
[Bullord ed. (1696)]

'Tis reproaching our selves, and giving our Enemies too much advantage over us, to say things of them which are not true, and lie to disparage them.
[Curll ed. (1713)]

We are vindictive to our own loss, and give the Staff into our Enemies Hands, when we say things of them which are not true, and lie to defame them.
[Browne ed. (1752)]

To say things of our enemies which are not true, and to lie to defame them, is to avenge ourselves on ourselves, and give them too great an advantage over us.
[tr. Van Laun (1885)]

If men could blush at their own actions, how many sins, publick and private, would they save by it?
[Bullord ed. (1696)]

If Men knew how to blush at their own Actions, how many Crimes, publick and private, would they save by it!
[Curll ed. (1713)]

If Men could blush for themselves, how many Sins, public and private, would they save by it!
[Browne ed. (1752)]

If a man knew how to blush at his own actions, what crimes, not only secret but public and overt, would he not spare himself!
[tr. Stewart (1970)]

There's nothing so mean, and so like the Mob, as to talk much in the praise of those very persons, of whom we thought indifferently before their promotion.
[Bullord ed. (1696)]

There is nothing so mean and so like the Vulgar, as to talk much in praise of those very Persons, of whom we thought indifferently before their promotion.
[Curll ed. (1713)]

There's nothing so mean, and so truly vulgar, as to sound the Praise of those very Persons, of whom we thought but indifferently before their Promotion.
[Browne ed. (1752)]

There is nothing so mean and so truly vulgar as extravagantly to praise those very persons of whom we had but very indifferent opinions before their promotion.
[tr. Van Laun (1885)]

We must do like other men; a dangerous Maxim, and for the most part signifies we must do ill; if you speak not of things purely exteriour, and of no consequence, but what depends on Custome, Fashion, or Decency.
[Bullord ed. (1696)]

We must do as others do; a dangerous Maxim, which for the most part signifies we must do ill, if extended beyond things purely exterior, and of no consequence, things depending on Custom, Fashion, or Decency.
[Curll ed. (1713)]

We must do like other Men: a dangerous Maxim, for the most Part signifying we must do ill, if you carry it beyond things external, and of no consequence, but depending on Custom, Fashion, or Ceremony.
[Browne ed. (1752)]

“We must do as others do” is a dangerous maxim, which nearly always means “we must do wrong” if it is applied to any but external things of no consequence, and depending on custom, fashion, or decency.
[tr. Van Laun (1885)]

Nothing discovers better what disposition men have to Knowledge and Learning, and how profitable they are esteem'd to the Publick, than the price which is set on them, and the Idea they have formed of those who have taken the pains to improve them.
[Bullord ed. (1696)]

Nothing discovers better what regard Men have to Science and polite Learning, and how profitable they esteem them to the Publick, than the price they set on them, and the Idea they form to themselves of those who have taken the pains to cultivate them.
[Curll ed. (1713)]

Nothing better manifests the Regard paid to the Sciences and Literature, and Men's Sense of their Utility to the Public, than the Recompences assigned to them, and the Repute in which they stand who excel in them.
[Browne ed. (1752)]

Nothing better demonstrates how men regard science and literature, and of what use they are considered in the State, than the recompense assigned to them, and the idea generally entertained of those persons who resolve to cultivate them.
[tr. Van Laun (1885)]

Our prepossession in favour of our Country, join'd to the pride of our Nation, makes us forget that Reason belongs to all Climates, and just Thoughts to all places where there are Men. We should not like to be so treated by those we call Barbarians; if amongst us there is any barbarity, it is in being amaz'd at the hearing other People reason like our selves.
[Curll ed. (1713)]

Our Prepossession in the Favour of our Country, joined to a national Pride, makes us forget that Reason is the Growth of all Climates, and that a Justness of Sentiment is not limited to a Part of Europe: It would enrage us to be so treated by those whom we are pleased to call Barbarians; if amongst us there is any Barbarism, 'tis in being amazed at hearing other People reason like ourselves.
[Browne ed. (1752)]

Our prepossession in favour of our native country and our national pride makes us forget that common sense is found in all climates, and correctness of thought wherever there are men. We should not like to be so treated by those we call barbarians; and if some barbarity still exists amongst us, it is in being amazed on hearing natives of other countries reason like ourselves.
[tr. Van Laun (1885)]

If we should talk of the Eastern People, how they ordinarily drink a Liquor that takes the head, makes them mad, and forces them to vomit, we should be apt to say 'tis Barbarous.
[Bullord ed. (1696)]

If we should hear it reported of the Eastern People, how they ordinarily drink a Liquor which flies up into the Head, makes them mad, and forces them to vomit, we should be apt to say, this is very Barbarous.
[Curll ed. (1713)]

If we should hear it reported of an Eastern nation that they habitually drink a liquor which flies to their head, drives them mad, and makes them very sick, we should say they are barbarians.
[tr. Van Laun (1885)]

If we heard it said of Orientals that they habitually drank a liquor which went to their heads, deprived them of reason, and made them vomit, we should say: “How very barbarous!”
[tr. Stewart (1970)]

An Hypocrite is one that will be an Atheist under a King that is so.
[Bullord ed. (1696)]

A Devote is one, that under a King who was an Atheist, would be a Devote.
[Curll ed. (1713)]

A Devoto is one, that under an atheistical King wouild be an Atheist.
[Browne ed. (1752)]

A pious person is one who, under an atheistical king, would be an atheist.
[tr. Van Laun (1885)]

A pious hypocrite is one who, under an atheistic king, would be an atheist.
[tr. Stewart (1970)]