Howbeit my wyt, which I haue had beginnes for to decay,
And ech yeare plucks away from me as it doth passe away.
My games, my iestes, my lustes, my feastes, from me they made to go,
And now would steale my poems to. what wouldste thou I should do?
[tr. Drant (1567)]

I find I'm growing old, and every year
Steals somewhat from me; Venus, Mirth, and Chear,
Begin to lose their Gust; My Wits decline,
And my Poetick vein grows dry with time.
What e're I have been, I am scarse the same,
And will you have me dance now I am lame?
[tr. I. D.; ed. Brome (1666)]

On me each circling Year does make a prey,
It steals my Humor, and my Mirth away.
And now at last would steal my Poems too
From my Embrace; what would You have me do?
[tr. Creech (1684)]

The waning years apace
Steal off our thoughts, and rifle every grace.
Alas! already have they snatcht away
My jokes, my loves, my revellings, and play.
They strive to wrest my poems from me too,
Instruct me then what method to pursue.
[tr. Francis (1747)]

Our joys steal from us, as the years roll on;
Mirth, music, love, and wine are well-nigh gone:
And poesy, 'ere many a sun be past, --
Sweet poesy must be resigned at last.
But what to write?
[tr. Howes (1845)]

The advancing years rob us of every thing: they have taken away my mirth, my gallantry, my revelings, and play: they are now proceeding to force poetry from me. What would you have me do?
[tr. Smart/Buckley (1853)]

Our years keep taking toll as they move on;
My feasts, my frolics are already gone,
And now, it seems, my verses must go too:
Bestead so sorely, what's a man to do?
[tr. Conington (1874)]

Then, too, the years, they rob us, as they run,
Of all things we delight in, one by one;
Sport, love, feast, frolic they have wrenched away,
And verse will follow at no distant day.
Write! Ay, but what?
[tr. Martin (1881)]

The rolling years rob us, one by one, of our possessions. They have taken away my jokes, loves, convivialities, sports. They strive to wrench from me my poetry. What do you wish me to write?
[tr. Elgood (1893)]

The advancing years rob us of everything; they have taken from me jests, love, banquets and the sports; and now they proceed to take from me my poetry.
What then would you have me do?
[tr. Dana/Dana (1911)]

The years, as they pass, plunder us of all joys, one by one. They have stripped me of mirth, love, feasting, play; they are striving to wrest from me my poems. What would you have me do?
[tr. Fairclough (Loeb) (1926)]

The years revolving steal from us our powers:
My jests, loves, sports, my taste for festive hours
They’ve torn away; and now my poems, too,
They strive to wrest. What would you have me do?
[tr. Anon.; ed. Kramer, Jr. (1936)]

Our pleasures steal off, one by one, with the years,
Which have already snatched my zest for laugyhter and love,
For playing and feasting. And now they're trying to twist
The poems loose from my hand. What can I do?
[tr. Palmer Bovie (1959)]

The passing years rob us of our pleasures one by one.
They've taken jokes and sex away, and games and dinners;
now they're clutching at my poems. How can I fight that?
[tr. Fuchs (1977)]

One by one the years go by, and one by one they steal
Our pleasures: laughter, love, friendship, fun.
They're taking poetry too -- and what in God's name should I do?
[tr. Raffel (1983)]

The years as they go by take everything with them,
One thing after another; they’ve taken away
Laughter, and revelry, and love from me, and now
They want to take poetry. What can I do?
[tr. Ferry (2001)]

As the years go by they rob us of one thing after another.
Already they've taken fun, sex, parties and sport;
now they're pulling away my poems. What shall I do then?
[tr. Rudd (2005 ed.)]

The passing years steal one thing after another:
They’ve robbed me of fun, love, banquets, sport:
They’re trying to wrest my poems away: what next?
[tr. Kline (2015)]

Therefore God hath so ordained that each one of us shall learn to bear another’s burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of others, to comfort others, to help others, to inform others, and to instruct and admonish others in all charity.
[tr. Whitford/Raynal (1530/1871)]

Therefore, God has so ordained that each one of us shall learn to bear another's burden, for in this world no man is without fault, no man without burden, no man sufficient to himself, and no man wise enough of himself. And so it behooves each one of us to bear the burden of others, to comfort others, to help others, to counsel others, and to instruct and admonish others in all charity.
[tr. Whitford/Gardiner (1530/1955)]

But now God hath thus ordained that every man should have a burthen of his owne, let us learne to support and beare one anothers burthens. For there is none without defect, none without his burthen, no man sufficient by himselfe, no man wise enough of himselfe. But we ought to bear with one another, comfort one another, equally helpe, instruct, and admonish one another.
[tr. Page (1639), 1.16.11-13]

But, as the present Condition of the World is ordered, God hath furnished us with constant Occasions of bearing one another's Burthens. For there is no Man lives without his Failings; no Man that is so happy, as never to give Offence; no Man without his Load of Trouble; no Man so sufficient, as never to need Assistance; none so wise, but the Advice of others may, at some time or other, be useful and necessary for him: And therefore we should think ourselves under the strongest Engagements to comfort and relieve, and instruct, and admonish, and bear with one another.
[tr. Stanhope (1696; 1706 ed.)]

But in the present fallen state of human nature, it is his Blessed Will, that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction and advice, is founded upon our mutual imperfections, troubles and wants.
[tr. Payne (1803)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[ed. Parker (1841)]

But in the present fallen state of human nature, it is His Blessed Will that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow, as none has a strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants.
[tr. Dibdin (1851)]

But now God has so ordered it, that we learn to bear one another's burdens; for there is no man without defect, no one without his burden, no man sufficient for himself, no man wise enough for himself; but we must support one another, comfort one another, assist, instruct, and admonish one another.
[ed. Bagster (1860)]

But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
[tr. Benham (1874)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[tr. Anon. (1901)]

But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise.
[tr. Croft/Bolton (1940)]

But now God has so arranged that we may learn to bear each other’s burdens, for none is faultless, none without a burden, none sufficient to himself, none wise enough in himself: but we must bear with each other, comfort each other, help, teach, and advise each other.
[tr. Daplyn (1952)]

He will have us learn to bear the burden of one another's faults. Nobody is faultless; each has his own burden to bear, without the strength or the wit to carry it by himself; and we have got to support one another, console, help, correct, advise one another, each in his turn.
[tr. Knox-Oakley (1959)]

As it is, [God] has made things the way they are so that we may learn to bear the burden of one another’s failings. There is no one free from weakness, no one without a load to carry, no one who is self-sufficient, no one who can dispense with others’ help; and so it is our duty to support each other, to comfort each other, to help, guide and advise each other.
[tr. Knott (1962)]

It is God’s plan that we should learn to carry each other's troubles . There is no one free of faults, no one burdenless, no one self-sufficient, no one clever enough to stand alone. We must support one another, comfort one another, help build up one another by instruction and advice.
[tr. Rooney (1979)]

But now God has so arranged things that we may learn to bear each other's burdens, for no one is without faults, no one is without burdens, no one is wholly self-sufficient, no one has enough wisdom all by himself. That being the case, we must support and comfort each other; together we must help, teach, and advise one another.
[tr. Creasy (1989)]

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)]