“A man that hath no virtue in himself, ever envieth virtue in others. For men's minds, will either feed upon their own good, or upon others' evil”

Book V, "Of Education"
Enquiry Concerning Political Justice (1793)

The Tragic Sense of Life (1913), XI : The Practical Problem
Context: My conduct must be the best proof, the moral proof, of my supreme desire; and if I do not end by convincing myself, within the bounds of the ultimate and irremediable uncertainty of the truth of what I hope for, it is because my conduct is not sufficiently pure. Virtue, therefore, is not based upon dogma, but dogma upon virtue, and it is not faith that creates martyrs but martyrs who create faith. There is no security or repose — so far as security and repose are obtainable in this life, so essentially insecure and unreposeful — save in conduct that is passionately good.

Part I, ch. 1.
The Compleat Angler (1653-1655)

1920s
Variant: No one gossips about other people’s secret virtues.
Source: On Education, Especially in Early Childhood (1926), Ch. 2: The Aims of Education, p. 50
Context: The instinctive foundation of the intellectual life is curiosity, which is found among animals in its elementary forms. Intelligence demands an alert curiosity, but it must be of a certain kind. The sort that leads village neighbours to try to peer through curtains after dark has no very high value. The widespread interest in gossip is inspired, not by a love of knowledge but by malice: no one gossips about other people's secret virtues, but only about their secret vices. Accordingly most gossip is untrue, but care is taken not to verify it. Our neighbour's sins, like the consolations of religion, are so agreeable that we do not stop to scrutinise the evidence closely.

Source: Reflections and Maxims (1746), p. 183.

Remark C, p. 65
The Fable of the Bees (1714)