is there made concerning the Creation oâ— the World although after a different Method from Moses's History yet it was not possible that these Idea's of the true God which the Creation of the World and after that the Deluge had deeply ingrav'd in their Hearts could be so suddenly effac'd in such a manner as that they should fall into Idolatry and follow after other Gods than he that had created them But the more throughly to convince us of what we have been discoursing it is needful only to consider the Doctrine Senâ—iments and Manners of the Ancient Chineses the Books of their Philosophers and especially those of Confucius Certainly we shall throughout observe the excellentest Morality â—hat ever was taught a Morality which might be said to proceed from the School of Jesus Christ. The Books which the Ancient Chineses have writ are exceeding numerous but the chief are those which are called Vkim that is to say The five Volumes and those intituled Su Xu that is to say The four Books The first and chiefest of these five Volumes is called Xu Kin. It is not necessary very amply to discourse of the Antiquity of this Work 'T is sufficient to say that in perusing it we find that the Author wrote a long time before Moses At first there is seen the History of three great Kings viz. Yao Xun and Vu the last of which was the â—irst and chief of the Family Hia the most considerable of all the Imperial Families and the two others have been famous Lawgivers and as it were the Solon's of China Therein is afterwards found the most important Constitutions that were made during the Reign of the second Family or Imperial House called Xam and Vu especially by Chimtam who was the Founder thereof and who arrived at the Empire 1776 Years before the coming of Jesus Christ. In fine a Discourse is there made of the third Family wherein is chiefly related what was said or done most remarkable under the Government of the five first Princes and of the twelfth There is represented the History of Vuvam who was the chief of this third Family and the Lucubrations and Instructions of the Illustrious Cheucum the Brother of this Emperor who was a Prince highly esteemed both for his Virtue and extraordinary Prudence This whole Volume not to multiply words is only an Historical Relation and Collection of Moral Maxims of Harangues spoken by Princes of Sentences uttered by the Mouths of Kings and particular Persons and of Precepts and Councils given to Princes wherein so much Prudence Policy Wisdom and Religion is â—et â—orth that they might be given to all Christian Princes The second Volume which is properly a Recital of the Customs and Ordinances of almost twelve Kings is intituled Xi Kiâ— 'T is a Collection of Odes and several other little Poems of this Nature For Musick being greatly esteemed and much used in China and whatever is published in this Volume having respect only to the Purity of Manners and Practise of Virtue those that wrote it composed it in Verse to the end that every one being enabled to sing the things therein contained they might be in every one's Mouth Virtue is there magnified and extolled to the highest degree and there are so many things exprest after a method so grave and wise that 't is impossible not to admire them It is very true that therein is contained things very ridiculous extravagant Hyperboles in â—avour of certain Princes and Murmurings and Repinings against God and Heaven But the most Judicious Interpreters are of Opinion that all this is suspicious that those to whom they are attributed are not the Authors that they are not to be credited as being since added Indeed the other Ancient Odes they say contain nothing ridiculous extravagant or criminal as appears by these words of Câ—nfucius The whole Doctrine of the three hundred Poems is reduced to these few Words Su Vu Siâ— which import That we ought not to think any thing that is wicked or impure The third Volume is called Ye Kim In this Volume which is the Ancientest if it may be called a Volume nothing but Obscurity and Darkness is observed Fohi had no sooner founded his Empire than he gave Instructioâ—s to the Chineses but the use of Characters and Writing being unknown this Prince who could not teach thâ—m all with his Voice and who was moreover imploy'd in the Advancement of his growing Monarchy after a long and serious Consideration thought at last upon making a Tablâ— composed of some little Lines which it is not necessary to describe The Chineses being as yet dull and rustick 't is probable that this Prince laboured in vain and if it is true that he accomplished his Design by the clear and easie Explications which he himself gave for the understanding of these Lines it happen'd at least insensibly that this Table became useless For it is certain that after his Death nothing could make use thereof Two thousand Years â—rom the Foundation of the Monarchy were near elaps'd no one being able any way to decypher this Mysterious Table when at last an Oâ—depus was seen to appear 'T was a Prince named Venvam This Prince endeavoured to penetrate the sense of these Lines by a great number of others which he disposed after different ways they were new Aenigma's His Son viz. Cheucum attempted the same thing But had not the good fortune better to succeed In brief five hundred Years after appeared Confucius who endeavoured to untie this Gordius's Knot He explain'd according to his Understanding the little Lines of the Founder with the Interpretations that had been made before him and refers all to the Nature of Beings and Elements to the Manners and Discipline of Men. It is true that Confucius being arriv'd at a more advanced Age acknowledged his Mistake and designed to make new Commentaries on this Aenigmatical Work But Death hindered him from fulâ—illing his Resolution To the fourth Volume Confuciuâ— has given the Title of Chun Cieâ— words which signifie the Spring and Autumn He composed it in his Old Age. He discourses like an Historian of the Expeditions of divers Princes of theiâ— Virtues and Vices of the Fatigues they underwent with the Recompences they received Confucius designed to this fourth Volume the Title of Spring and Autumn which is an Emblematical Title because that States flourish when their Princes are endowed with Virtue and Wisdomâ— which is represented by the Spring and that on the contrary they fall like the Leaves and are utterly destroyed when their Princes are dispirited oâ— are wicked which is represented by the Autumn The Fifth Volume entituled Li Ki or Memoires of Riâ—es and Duties is composed of two Books the Matter of which is extracted by Confucius out of several other Books and of various Monuments of Antiquity But about Three hundred years after all the Copies of this Work being Burnt by the Command of a cruel Emperor called Xihoamti and this Loss
Confucius's Works The FIRST BOOK THe First Book of Confucius was published by one of his most famous Disciples named Cemçu and this Learned Disciple writ very excellent Commentaries thereon This Book is as it were the Gate through which it is necessary to pass to arrive at the sublimest Wisdom and most perfect Virtue The Philosopher here treats of three considerable Things 1. Of what we ought to do to cultivate our Mind and regulate our Manners 2. Of the Method by which it is necessary to instruct and guide others And 3. Of the Care that every one ought to have to tend to the Sovereign Good to adhere thereunto and as I may so say to repose himself therein Because the Author chiefly design'd to address his Instructions to the Princes and Magistrates that might be called to the Regality this Book is intituled Ta-Hio or The Great Science The great Secret says Confuciâ—s to acquire true Knowledge the Knowledge consequently worthy of Princes and the most Illustrious Personages is to cultivate and polish the Reason which is a Present that we have received from Heaven Our Concupiscence has disordered it and intermixt several Impurities therewith Taâ—e away therefore and remove from it these Impurities to the end that it may reassume its former Luster and enjoy its utmost Perfectionâ— This here is the Sovereign Good This is not sufficient 'T is moreover requisite that a Prince by his Exhortations and by his own Example make of his People as it were a new People In fine after being by great Pains arrived at this Sovereign Perfection at this chief Good you must not relax 'T is here that Perseverance is absolutely necessary Whereas Men generally pursue not the Methods that lead to the Possession of the Sovereign Good and to a constant and eternal Possession Confucius has thought it highly important to give some Instructions thâ—rein He says That after we know the end to which we must attain it is necessary to determine and incessantly to make towards this End by walking in the ways which lead thereunto by daily confirming in his Mind the Resolution fixt on for the attaining it and by establishing it so well that nothing may in the least shake it When you shall have thus fixt your Mind in this great Design give up your self adds he to Meditation Reason upon all things within your self Endeavour to have some clear Idea's thereof Consider distinctly what presenteth it self to you Pass without prejudice solid Judgments thereonâ— Examine every thing and weigh every thing with care After Examinations and Reasonings of this nature you may easily arrive at the End where you must fix at the End where you ought resolutely to stand vizâ— at a perfect Conformity of all your Actions with what Reason suggests As to the Means which a Prince ought to use to purifiâ— and polish his Reason to the end that it being thus disposed he may govern his States and redress and beautifie the Reason of his People the Philosopher proposes after what manner the Ancient Kings governed themselves That they might at last govern their Empire wisely they endeavoured saith he prudently to sway a particular Kingdom and to excite its Members to improve their Reason and to act like Creatures endow'd with Understanding To produce this Reformation in this particular Kingdom they laboured to regulatâ— their Family to the end that it might serve as a Model to all the Subjects of this Kingdom To reform their Family they took an extraordinary care to polish their own Person and so well to compose their Words and Actions that they might neither say nor do any thing that might ever so little offend Complaicence and which was not edifying to the end that they themselveâ— might be a Pattern and Example continually exposed to the Eyes of their Domesticks and all their Courtiers To obtain this exterior Perfectionâ— they strove to rectify their Mindâ— by governing and subduing their Passionsâ— because that the Passions do for the most part remove the Mind from its natural Rectitude do abase and incline it to all sorts of Vice To rectify their Mind to rule and subdue their Passions they so acted that their Will was always bent to Good and never turn'd towards Evil. In fine thus to dispose their Will they studied to illuminate their Understanding and so well to enlighten it that if it was possible they might ignore nothing for to Will Desire Love and Hate it is necessary to know This is the Philosophy of right Reason This is what Confucius propos'd to the Princes to instruct them how to rectify and polish first their own Reason and aâ—terwards the Reason and Person of all their Subjects But to make the greater Impression after having gradually descended from the wise Conduct of the whole Empire to the Perfectâ—on of the Understanding he reascends by the same Degrees from the illuminated Understanding to the happy State of the whole Empire If saith he the understanding of a Prince is well enlighten'd his Will will incline only to Good his Will inclining only to Good his Soul will be entirely rectified there will not be any Passion that can make him destroy his Rectitude The Soul being thus rectified he will be composed in his exterior nothing will be observ'd in his Person that can offend Complaisance His Person being thus perfected his Family forming it self according to this Model will be reform'd and amended His Family being arriv'd at this Perfection 't will serve as an Example to all the Subjects of the particular Kingdom and the Members of the particular Kingdom to all those that compose the Body of the Empire Thus thâ— whole Empire will be well govern'd Order and Justice will Reign there we shall there enjoy a profound Peace 't will be an happy and flourishing Empire Confucius afterwards certifies that these Admonitions do not less regard the Subjects than the Princes and aâ—teâ— having address'd himself to Kings he tells them that they ought particularly to apply themselves rightly to govern their Family to take care thereof and reform it For he adds it is impossible that he that knows not how to govern and reform his own Family can rightly govern and reform a People Behold what is most important in Confucius's Doctrine contained in the first Book and which is the Text as I may say whereon his Commentator Cemçu has taken pains This famous Disciple to explain and enlarge his Masters Instructions alledges Authorities and Examples which he draws from three very ancient Books highly esteemed by the Chineses The first Book he mentions which is of a later date than the rest is intituled Camcao and makes up a part of the Chronicles of the Empire of Cheu This Book was composed by a Prince called Vuvam the Son of King Venvam Vuvam does therein highly extol his Father but his Principal Design in magnifying the Virtues and admirable Qualities of this Prince is to form according to this Model one of his
Verity which is implanted in the Soul of alâ— Mâ—n and which our Philosopher incessantly Consulted without Prejudice guided all his Words Thus the Râ—les which he Prescribâ—s and the Dâ—ties to â—hâ—ch he Exhorts are such that there is no Person which does not immediâ—tely give his Approbation thereunto There is nothing of Falsity in his Reasonings nothing Extream none of those frightful Subtilties which are observ'd in the Moral Treatises of most Modern Metaphysitians that is to say in Discourses where Simplâ—city Clearness and Pâ—rspicuity ought to prevail throâ—ghout and make it sâ—lf Sensible to Minds â—f the lowâ—st Rank We shall perhaps find this Maxim a little Relax'd where Confucius saith That there are certain Persons whom it is Lawful to Hate Nevertheless if the Thing be closely Consider'd we shall find the Thought to be Iust and Reasonable Virtue indeed Commands us to do Good to all Men as Confucius states it but it requires not that we should effectually have Friendship for all sorts of Persons There are some so Odious that it is absolutely impossible to Love them For afâ—er all wâ— only can Love Good we Naturally have an Aversion for what appears extreamly Wicked and Defective All that Charity obliges us to do on this Account is to shew kindness to a Person when it is in our Power as if wâ— Lov'd him notwithâ—tanding the Vices Malicâ— and great Dâ—fects which are discover'd in him Seeing that opportunity oâ—â—ers we shall take Notice That the Duty of Loving our Enemies which Iesus Christ so much Recommends in his Gospel is generally too much stretched This Duty is vâ—ry diffiâ—ult to perform in its just Extent without our renderâ—ng it yet harder or rather impossible to Practise and capable of casting us into Despair and of making us fall into an entire Relaxation The generality of those that explain this Duty do speak as if we were obliged to retain in our Hearts a tender Amity for all our Enemies how Wicked and Abominable soâ—vâ—r they be Yet this is not precisely that which the Son of God requires at our Hands because he demands not Things absolutely impossible His aim is to excite us to â—ehave oâ—r selves towards our Enemies whoever they be as we do to them that we Love Indeed the Scriptures does in several places by to Love signifies to do Good almost in the same manner as we do to those for whom we have a great Aâ—â—ection If this were a sit occasion we might Verifie this with â—everal Passages We shall satisfie our selves oâ—ly with alledging the Example of God himself which our Saviour proposes â—or our Imitation For aâ—ter having said Matth. 5.44.45 Love your Enemies Bless them that Curse you do Good to them that Hate you and Pray for them which Despitefully use you and persecute you for these are all as so many Synonymous Terms he adds That ye may be the Children of your Father which is in Heaven For he maketh his Sun to Rise upon the Evil and on the Good and sendeth his Rain on the Just and on the un-Just Now it is certain That God Loves not the Wicked and Vnjust altho' he may do them Good He has had an extream Aversion for a Caligula for a Nero and other such like Monsters altho' he has caus'd his Sun to Shine and sent his Rain upon them But he has dealt with them as if he Lov'd them and 't is after this manner also that we ought to Deport our selves towards our Enemies 'T is not that we are not bound sincerely to endeavour what in us lies to retain in our Hearts some Sentiments of Friendship for them but there are certain Persons so Lew'd so Prosâ—igate and so Abominable for whom it is impossible to have these Sentiments And 't is upon this Account that the Charity is yet greater more generous and Praise Wâ—rthy when notwithstanding that Aversion which we cannot hinder our selves from bearing to â—ertain Persons we cease not to do them Good upon Occasion with the Prospect of yielding Obedience unto God As for the rest by what we have hithirto said it may be judg'd how exceedingly the Publick is beholdâ—n to the R. F. Incorcetta and Couplet who have Translated out of Chinese into Latin the Three Books of Confucius from which we have Extracted this Piece of Moralityâ— which is now divulg'd We have Selected the most important Things and have let slip several which altho' good in themselves and particularly agreeable to the Genius of the Persons for whom they have been Said and Writ would have seem'd perhaps too common and inconsiderable in our Europe And forasmuch as in the Work of the R. F. Incorcetta and Couplet a Discourse is made concerning the Origine of the Chinese Nation and of the Ancientâ—st Books which this Nation enjoys and which were Extant several Ages before that of Confucius we have therefore Translated what on â—hâ—s account is most necessary to be known It is here requisite for the Reader 's Satisfaction to declare That the Chineses from the beginning of their Origine to the times of Confucius have not been Idolaters that they have not had neither false Gods nor Images that they have paid Adoration only to the Creator of the Vniverse whom they have alâ—ays called Xam-ti and to whom their third Emperor nam'd Hoam-ti erected a Temple which was probable the first that was Built to God The Name of Xam-ti which they attribute to God signifies Soveraign Master or Emperor It is observable that there have been a great many of the Chinese Emperors that have very frequently assum'd the Sirname of Ti which imports Master Emperor or that of Vam which signifies King â— that there was one Prince of the Fourth Race who was called Xi Hoam Ti The Great or August Emperor but there is not found any that has dar'd to assume the Title of Xam that is to say Soveraign and that they have always respectfully left it to the absolute Iudge of thâ— Vniverse It is true that in China Sacrifices have ever been offer'd to diverse Tutelary Angels But in the times which preceeded Confucius 't was in Respect of Honouring them infinitely less than Xam-ti the Souveraign Lord of the World The Chineses serv'd God with Extraordinary Pomp and Magnificence but at the same time with a very modest and very humble Behaviour and said That all this external Worship was in no wise agreeable to the Divinity if the Soul was not inwardly Adorn'd with Piety and Virtue They highly Honour their Fathers and Mothers and Persons advanc'd in Age. The Women were very Virtuous and in their Habits and all their Fashions great Modesty was observ'd The Men and Women Nobles and Peasants Kings and Subjects did greatly esteem Sobriety Frugality Moderation Iustice and Virtue The Religion and Piety of the Chineses continued almost in this State unto the Time of the Philosopher Li Lao Kiun who was Contemporary with Confucius and who first declar'd there were several Gods
being impossible to be repair'd any other way than by consulting the most Aged Persons that might have preserv'd any Idea's thereof it is not to be question'd that the Work is at present exceedingly defective even as the Interprâ—ters themselves acknowledge There are indeed several things herein wanting and a great many others added which never were in Confucius's Copies However in this whole Volume such as it now is he Treats of the Rites as well Sacred as Prophane of all sorts of Duties such as were practis'd in the time of the three Families of the Princes Hia Xaâ— and Cheâ— but especially of that which Reign'd in Confucius's time These Duties are those of Parents to their Children those of Children to their Parents the Duties of Husband and Wife those of Friends those which respect Hospitality and those which are necessary to be perform'd at home or abroad or at Feasts He there discourses likewise of the Vessels of the Sacrifices of the Victims that were to be offer'd up unto Heaven oâ— the Temples to be chosen for that end of the respect we ought to have for the Dead and of their Obsequies or Funeral Rites In a word he therein Treats of the Liberal Arts especially of Musick of the Military Art of the way of lancing a Javelin and guiding a Chariot Behold in brief what the five Volumes contain The four Books the three first oâ— which are Confucius's Books whereof we design to speak do comprehend the whole Philosophy of the Chineses at least whatever this Philosophy has most curious and considerable They explain and more clearly illustrate what is writ in the five Volumes and although the Authority of the five Volumes be infinitely greater by reason of their Antiquity than that of the â—our Volumes yet the four Volumes exceed it for the Advantage that may be receiv'd therefrom Indeed besides that the Chineses do thence derive their Principal Oracles and what they believe to be eternal Verities The Lâ—terati which are Philosophers that follow Confucius's Doctrine and which have in their own hands all the Employments of the Nation cannot arrive at the degree of a Philosopher and consequently to be Mandorims or Magistrates without a great Knowledge of these four Books They are in truth under an Obligation to know one of the five Volumes which they please to choose according to their Fancy and Inclination But as for the â—our Books they are indispensably oblig'd to know them all four by heart and throughly to understand them The principal Reasons of which are as follow The first is That Confucius and Memcius who writ the fourth Book have Collected what is best and most exquisite in the Works of the Ancients The second is That they have added several good things to the Discoveries and Thoughts of their Ancestors The third That Confucius and Memcius propose their Doctrine after a clearer and politer Method than was formerly done In fine 't is because that Confucius and Memcius have in the four Books avoided the dull and harsh style of the Ancients and that by a smooth style although without Pride and Arrogancy they have added Ornaments to the naked Simplicity of the Golden Age. We have nothing to say concerning the Fourth Book because that this Work of Memcius has not as yet appear'd in Europe but before we proceed to speak of Confucius it is necessary to publish the Merit of this Philosopher together with the most remarkable Passages of his Life Confucius was Born 551 Years before the coming of Jesus Christ. He was of a most Noble Extraction for not to mention his Mother who was of an Illustrious Birth his Father who had been advanc'd to the first and chiefest Offices of the Empire was descended from the last Emperor of the second Family Dispositions to Virtue appearing sometimes in the tenderest Years Confucius at six Years old discovered nothing of a Child All his ways were Manly At the Age of Fifteen Years he apply'd himself to the Reading of the Ancients and having selected those which were most esteemed and which himself judg'd the best he thence extracted the most excellent Instructions with a design first to profit himself thereby to make them the Rules of his own Conduct and afterwards to propose them to others At Twenty Years old he Married and had a Son named Peyu who died at Fifty He was the only Child he had but his Race extinguish'd not he had a Grandson called Cusu that was an Honour to his Ancestors Cusu apply'd himself to Philosophy he made Commentaries on his Grandfather's Books was advanc'd to the highest Dignities and his House is so well supported and his Posterity have always been so considerable both for their Promotions and Opulency that this Family is at present one of the most Illustrious in China Confucius exercis'd the Magistracy at divers places with very good Success and with a great Reputation His greatest Aim being the Publick Good and the Propagation of his Doctrine he ambiciously sought not after Vain-glory in these sorts of Employs Insomuch that when he accomplish'd not his end when he saw himself frustrated in the hopes he had of being enabled more easily to diffuse his Lights from an high Place he descended and renounc'd the Office of a Magistrate This Philosopher had Three thousand Disciples among which there were Five hundred that manag'd the most Eminent Charges in several Kingdoms and Seventy two whose Virtue aâ—d Knowledge was so extraordinary that the Annals have preserv'd their Names Sirnames and the Names of their Country to Posterity He divided his Doctrine into four Parts so that Confucius's School was compos'd of four Orders of Disciples Those of the first Order applied themselves to cultivate Virtue and thereby to impress strong Dispositions in their Heart and Mind Those of the second Order addicted themselves to the Art of Ratiocination and Rhetorick The third studied Politicks And the Business and Employment of the fourth Order was to write in a smooth and neat style what concern'd Morality Amongst these Seventy two Disciples there were Ten that signalized themselves and whose Names and Wriâ—ings are in great Veneration Confucius throughout his Doctrine had no other intent than to dissipate the Mists of the Mind to extirpate Vice and re-establish that Integrity which he affirm'd to have been a Present from Heaven And the more easily to attain this end he exhorted all those that heard his Instructions to obey Heaven to fear and serve it to love his Neighbour as himself to conquer and submit his Passions unto Reason to do nothing say nothing nor think nothing contrary to it And what was more remarkable he recommended nothing to others either in Writing or by word of Mouth which he did not first practise himself His Disciples also had for him a Veneration so extraordinary that they sometimes made no scruple to pay him those Honors which were us'd to be render'd to those only that sat upon the Throne An Example of which
Brethrenâ— whom he would perfect in Virtue And it is observable that he ordinarily tells him that their Father had the Art of being Virtuous Venvâ—m said he to him had the Art of polishing his Reason and his Person The second Book from whence Cemçu cites his Authorities and Examples is called Tar-Kia This Book which is a great deal ancienter than the first was writ by a famous Emperor of Xam named Y-Yin 'T is therein read that this Y-Yin seeing Tar-Kia the Grandson of the Emperor Chim-Tam degenerate from the Virtue of his illustrious Ancestors and carry himself after a manner wholly different from theirs He commanded him to live three Years in a Garden where was his Grandfathers Tomb That this made so great an Impression upon his Spirit that he chang'd his course And that the same Y-Yin who had done him so kind an Office having afterwards advanc'd him to the Empire Tar-Kia govern'd it a long time in great Prosperity King Tam said Y-Yin to Tar-Kia King Tam always had his Mind disposed to cultivate that precious Reason which hâ—â— been given us from Heaven In fine the third Book which is much ancienter than the two former is called Ti-Tien and upon the occasion of King Yaâ— it is there read That this Prince could cultivate this sublime Virtue this great and sublime gift which he had receiv'd from Heaven viz. Natural Reason It is evident that Confucius's Disciple by these Authorities design'd to shew or rather supposes that the whole World believes that we have all received from Heaven those Lights which most Men suffer to extinguish by their Negligence a Reason which most Men voluntarily slight and suffer to corrupt And seeing that there were Princes which have perfected these Lights which have bettered and improved their Reason we ought to imitate them and that we as well as they by their Endeavours may attain to such a Perfection We must not here forget a remarkable thing which Cemçu relates touching a Bason wherein King Tam us'd to bathe and wash himself He says that these excellent words were there engrav'd Wash thy self renew thy self coâ—â—â—nually renew thy self every day Râ—new thy self from day to day And that it was to intimate to the King that if â— Prince which governs others has contracted Vices and Impurities he ought to labour to cleanse himself therefrom and to reduce his Heart into its first state of Purity As for the rest it has been an ancient Custom amongst the Chineses to grave or paint on their Domestick Vessels some Moral Sentences and strong Exhortations to Virtue So that when they bath'd themselves or took their Repasts there they had these Sentences and Exhortations continually before their Eyes This ancient Custom is still preserv'd There is only this diâ—ference says he that publishes Confucius's Works that whereas heretofore the Characters were grav'd or painted on the inside of the Vessel in the middle of the interiour Face at present the Chineses do most frequently grave or paint them on the outside satisfyâ—ng themselves in this Age with the outward appearance of Virtue After Cemçu has spoken of the two â—irst parts of his Masters Doctrine the one of which respects what a Prince should do for his own Perfection and the other what he is obliged to do for the Perfection and Prosperity of others he proceeds to the third and last part wherein he discourses of the last end that every one ought to propose as thâ— Sovereign Good and whereat he ought to fix We must remember that by the last End and Sovereign Good Confucius understands as we have already observed an entire Conformity of our Actionâ— with Right Reason After this he alledges the Example of that Venvam already spoken of And certainly this Prince's Conduct was so wise and regular that we cannot without Admiration understand how by the sole Lights of Nature he could have such Idea's as he had and could arrive at so sublime a Virtue as that whereunto he attain'd It will not be unpleasing to see something of it here Venvam saith the Commentator acknowlâ—dged that the love which Princes bear to their Subjects cannot but greatly contribute rightly to Govern and make them happy And upon this Consideration he made this love his principal business which he incessantly endeavour'd to perfect Behold the Method he took Because that the principal Virtue of a Subject is to honour and respect his King Venvam being as yet a Subject fixed himself to render this Honour and Respect and took so great a pleasure in these sorts of Obligations that he always fulfill'd them with great Fidelity As the first and most important Virtue of Children to their Parents is Obedience Venvam in the Relation of a Son adher'd to this Obedience and incessantly acquitted himself of this Duty with an extraordinary Piety The principal Virtue of a Father adds Confucius's Disciple is a tender love for his Children Thus Venvam like a Father stuck close to this Love whereof he contiâ—nally gave very signal Proofs not by a weak and criminal Indulgence but by the continual Cares he took to reform and instruct them In fine Fidelity is a Virtue absolutely necessary to thosâ— that live in a Society Thus Venvâ—m in speaking and acting with the Subjects of his Kingdom kept close to this Duty and so strongly adher'd to it that he never promis'd any thing which he effected not with an unspeakable Promtitude and Exactness This Prince says Cemçu was Born of very Virtuous Parents who had taken great Care of his Education especially his Mother Taicin who had been a pattern of Virtue but he himself had so well improv'd this Education â—hat he render'd himself an accomplish'd Prince and acquitted himself with so much Reputation and such a general Esteem even amongst Foreign Nations that Forty four Kingdoms voluntarily submitted to his Empire Nevertheless adds he this great Honour wherewith he was environ'd was never capable of Eclipsing him He was Endow'd with an inexpressible and unparallel'd Modesty and Humility He very severely accus'd himself of not being Virtuous enough for one Day when he was Sick the Earth being shook with prodigious Earthquakes he sought the Cause of this Calamity and of the Wrath of Heaven only in his own Sins although he was of a Consummate Virtue That which most appear'd in Venvam's Actions was an extraordinary Charity a Proof whereof we will here allege In the Annals of China it is Recorded That this Prince having found in the Fields the Bones of a Man to whom the Honours of Burying were refus'd he immediately commanded them to be Interr'd and some of thâ— by-standers saying That the Master of the Deceased was unknown and that for this Reason he might not concern himself it being Founded perhaps on some Custom of the Country What replies the King He that holds the Reins of the Empire Is not he the Master of it He that Reigns Is not he the Master of the Kingdom I am
we will give you 'T was an Ancient Custom amongst the Chineses to place Sick Persons Beds on the North-side but because that this situation was the situation of the King's Beds when a King visited a Sick Person the Bed was removed to the South-side and 't was a Crime not to do it Confucius had some Disciples that in their Sicknesses render'd him such an Homage We must not here forget one very remarkable Thing which the Chineses relate They report that Confucius was us'd continually to say That the Holy Man was in the West Whatever his Thoughts were it is certain that Sixty and five Years after Christ's Birth the Emperor Mimti excited by the Philosopher's words and much more as it is said by the Image of the Holy Hero that appeared to him in a Dream sent two Ambassadors into the West there to find out the Saint and Holy Law But these Ambassadors Landing at a certain Island not far from the Red-Sea and not daring to venture farther they advised about taking a certain Idol they found there which was the Statue of a Philosopher called Foe Kiao that had appear'd in the Indies about Five hundred Years before Confucius and brought into China Fohi's Idol with the Doctrine which he had Taught Happy had been their Embassy if instead of this Doctrine they had returned into their own Country with the saving Doctrine of Jesus Christ which St. Thomas then Preach'd in the Indiâ—s but this Divine Light had not as yet reach'd thither From this unhappy time the Generality of the Chineses have follow'd after Idols and Superstition and Idolatry daily making new Progress they by little and little forsook the Doctrine of their Master have neglected the excellent Instructions of the Ancients and in fine being grown Contemners of all sorts of Religion they are faln headlong into Atheism They could not indeed do otherwise in following â—he Execrable Doctrine of that Impostor Fohi who taught That the Principle and End of all things was Nothing To return to Conâ—ucius whose Doctrine was so repugnant to that of Fohi and his Followers This Illustrious Philosopher who was so necessary and helpful to his Country died in the 73 Year of his Age a little before the Sickness which snatch'd him from the Câ—ineses he with great Bitterness of Spirit lamented the Disorders of his Time and exprest his Thoughts and Grief by a Verse which may be thus translâ—ted O great Mountain he meant his Doctrine O great Mountain what art thou become This Important Machine is subverted Alas There are no more Wisâ—men no more Saints This Reflection so grievously afâ—licted him that he presently languish'd and seven days before his Death turning towards his Disciples after having testified his regret and trouble to see that Kings whose good Conduct was so necessary and of such great Importance would not observe his Maxims and Instructioâ—s he dolourously subjoyns seeing that things go thus nothing more remains than to die He had no soonâ—r utter'd these words but he fell into a Lethargy which ended with his Death Confucius was Buried in his own Country in the Kingdom of Lu whither he was retir'd with his dearest Disciples For his Sepulchre they chose a place near the City of Kâ—oseu on the Bank of the River Su in that very Academy where he us'd to teach and which is at present seen environ'd with Walls like a considerable City It is not possible to express the Afâ—liction which the Death of this Philosopher caus'd to his Disciples They bitterly bewail'd him they put on Mourning Weeds and were under such great anguish that they neglected the care of their Nourishment and their Life Never was a good Father more regretted by dutiful and well-bred Children than Confucius was by his Disciples They were all in Mourning and Tears a whole Year some three Years and there was one who being more truly sensible than the rest of the loss they had underwent stirred not for six Years from the place where his Master had been Buried In all the Cities there are seen Magnificent Colleges which were built in honour of Confucius with these and other such like Inscriptions written in Characters of Gold To the great Master To the Illustrious King of the Learned To the Saint Or which is the same thing amongst the Chineses To him that was endow'd with an extraordinary Wisdom And although it be Two thousand Years since this Philosopher's decease they have so great a Veneration foâ— his Memory that the Magistrates never pass by these Colleges without stopping their stately Palankins wherein they are carried for distinction sake They alight and after some few Moments Prostration do march a little way on foot There are even Emperors and Kings who disdain not sometimes to visit these Edifices where the Titles of this Philosopher are Engrav'd and to perform it after a glorious manner Behold the exceedingly remarkable words of the Emperor Yumlo who was the third Emperor of the preceding Family called Mim He pronounced them onâ— day when he was dispos'd to go to one of these Colleges already mention'd I adore the Mastâ—r of Kings and Emperors Emperors and Kings are Lords and Masters of their People but Confucius has propos'd the true Mâ—thods of governing these very People and of instructing the Ages to come It is therefore convenient that I go to the great College and there offer some Presents to this great Master who is no more to the end that I may shew how much I honour the Learned and how greatly I esteem their Doctrine These extraordinary marks of Veneration do intimate that the Virtue and Merit of this Philosopher have been extraordinary And certainly this excellent Man was also endow'd with admirable Qualifications He had an Aspect both grave and modest he was faithful â—ust chearful civil courteous affable and a certain serenity which appear'd in his Countenance gain'd him the hearts and respect of all those that beheld him He spake little and meditated much He eagerly pursued his Sâ—udy without tiring his Spirit He contemn'd Riches and Honours when they were Obstacles to his Designs His whole Delight was in teaching and making his Doctrine savoury to many He was severer to himself than others He had a continual Circumspection over himself and was a rigid Censurer of his own Conduct He blam'd himself for not being assiduous enough in Instructing for not shewing vigilance enough in correcting his own Faults and for not exercising himself as he ought in the practice of Virtue In fine he had one Virtue rarely found in great Men viz. Humility for he not only spake with an extreme Modesty of himself and what concern'd him but he with a singular sincerity declar'd to the whole World that he ceased not to learn and that the Doctrine he taught was not his own but the Doctrine of the Ancients But his Books are his true Pourtraicture which in this place we proceed to expose to view The Second Part. A COLLECTION Out of