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
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
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
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
ought to be that it has its Rectitude and Uprightness Cemçu carries this Moral a great way further and gives it a Perâ—ection which in my Opinion could never be expected from those that have not been honoured with Divine Revelation He says That it is not only necessary to observe Moderation in general as oft as our Passions are stirred but that also in respect of those which are the most lawful innocent and laudable we ought not blindly to yield up our selves thereunto and always to follow their Motions it is necessary to consult Reason As for Example Parents are oblig'd to Love one another Nevertheless as their Amity may be too weak so it may be also too strong and as to the onâ— and the other Respect there is doubtless an Irregularity It is Just â—or a Child to Love his Father but if a Father has any considerable Defect if he has committed any great Fault 't is the Duty of a Son to acquaint him with it and tell him what may be for his Good always keeping a due Respect from which he ought not to depart Likewise If a Son is fallen into any Sin 't is the Duty of a Father to Reprove him and give him his Advice thereon But if their Love is Blind if their Love is a mere Passion if it is Flesh and Blood which make them to Act this Affection is an Irregular Affection Why Because it digâ—esseth from the Rule of right Reason We should injure the Reader if we should omit Speaking of the Emperor Yao whose Elogy is Recorded in the Work that affords the matter of ours Never Man has more exactly practis'd all these Duties which have been propos'd by Confucius's Disciple than he It may be said if his Portraiture is not Flatter'd that he had a Disposition made for Virtue He had a tender but magnanimous and well-disposed Heart He Lov'd those that he was oblig'd to Love but 't was without the least weakness He in a Word regulated his Love and all his Passions according to right Reason This Prince arriv'd at the Empire 2357 years before Jesus Christ he Reign'd an Hundred Years But he Rul'd with so much Prudence Wisdom and so many Demonstrations of Clemency and Kindness to his Subjects that they we e the happiest People of the Earth Yao had all the Excellent Qualities desireable in a Prince his Riches made him not Proud his Extraction which was so Noble and Illustrious puff'd him not up with Arrogancy He was Virtucus Sincere and Kind without Affecâ—ation His Palace Table Apparel and Furniture discover'd the greatest Moderation that ever was seen He delighted in Musick but it was a Grave Modest and Pious Musick He detested nothing so much as Songs wherein Modesty and Civility were blemishâ— 'T was not a Capricious Humour that made him dislike these sorts of Songs 't was the desire he had of rendering himself in all Things pleasing unto Heaven 'T was not Avarice that produc'd in him that Moderation which he observ'd in his Table Apparel Furniture and every thing else it was only the Love he bare to those that were in want for he only designed to relieve them 'T was also his great Piety and that ardent Charity wherewith he burn'd which made him frequently to utter these admirable Words The Famine of my People is my own Famine My Pâ—oples Sin is my own Sin In the Seventy Second Year of his Reign â—e Elected Xun as a Collegue who Govern'd the Empire Twenty Eight Years with him But what is most remarkable and which deserves the Praise and Applause of all Ages is That although he had a Son he declar'd that he appointed Xun in whom he had seen a great deal of Virtue an exact Probity and judicious Conduct for his Successor And it being told him that his Son complain'd of his Excluding him from the Succeession to the Empire he made this answer which alone may be the Subject of an Excellent Panegyrick and render his Memory Immortal I had rather my only Son shou'd be Wicked and all my People Good than if my Son alone was Good and all my People Wicked Confucius's chief aim as we have declar'd being to propose his Doctrine to Kings and perswade them to it because he thought that if he could inspire them with the Sentiments of Virtue their Subjects would become Virtuous after their Example Cemçu explaining this Doctrine expatiates largely on the Duty of Kings He Principally applies himself to Three Things 1. To shew that it is very important that Kings behave themselves well in their Court and Family because that their Ways and Actions are certainly imitated 2. To perswade them of the necessity there is in general of acquiring the Habit of Virtue and of perâ—orming the Duties thereof in all places and upon all Accounts 3. To engage them not to impoverish the People but to do all â—or their Good and Ease As to the First Article he makes use of several Cogitations which the Book of Odes affords him But behold in two Words the most considerable part of his Discourse If saith he a King as a Father testifies Love to his Children if as a Son he is Obedient to his Father if in quality of the Eldest Son he is courâ—eous to his younâ—er Brethren and lives peaceably with them If as the youngest he has a respect and esteem for the eldest if he kindly uses those that are in his Service if he is charitable especially to Widows and Orphans If I say a King exactly acquits himself of all this his People will imitate him and every one will be seen to practise Virtue throughout his Kingdom Parents will tenderly love their Children and give them a good Education Children will honour their Parents and render them due Obedience The Elder will shew Kindness to their Younger Brother and the Younger will have a respect and esteem for their Elder or for other Persons for whom Good Manners requires that they should have respect as for example for Persons advanc'd in Age. In fine those that have Estates will maintain some Widows Orphans and some sick Persons â—or there is nothing that makes a greater Impression on the Minds of People than the Examples of their Kings As to the second Article where Cemçu exhorts in general to the practise of Virtue he alledges for a Principle this Maxim to which Christ himself seems to refer all his Morality Do to another what you would they should do unto you and do not unto another what you would not should be done unto you Amongst those in the midst of whom you live says Confucius's Disciple there are some above you others inferiour to you and others that are your equals There are some that preceded you others that are to be your Successors you have them on your Right Hand and on your Left Consider that all these Men have the same Passions with you and that what you desire they should do or not do unto you they desire
Circumspection If â—o him occurs a great affluence of Words he â—resumes not to expose it he restrâ—ins himself In a word he is â—o rigorous a Censurer of himself that he is not aâ— rest when his Words correspond not to his Actionsâ— and his Actions to his Words Now the way cries he by which a Man arrives at this Perâ—ection is a solid and constant Virtue To this his Masters Doctrine Cusâ— here adds a Moral worthy of their Meditation who have a desire to perfect themselves The perfect Man says this worthy Disciple of so great a Philosopher the perfect Man governs himself according to his present State and coveâ—s notâ—ing beyond it If he find himself in the midst of Riches he acts like a Rich Man but addicts not himself to unlawful Pleasures he avoidâ— Luâ—ury detests Pride offends no Body If he is in a poor and contemptible State he acts as a poor and mean Man ought to Act but he does nothing unworthy of a Grave and Worthy Manâ— If he be remoâ—e from his own Country he behaves himself as a Stranger ought to do but he is always like himself If he is in Affliction and Adversity he does not insolently affront his Destiny but has Courage and Resolution nothing can shake his Constancy If he is advanc'dâ— to the Dignities of State he keeps his Rank but never treats his Inferiours with Severity and if he sees himself below others â—e is humble he never departs from the Respect he owes to his Superiours but he never purchases their Favour with Flattery He uses his utmost Endeavours to perfect himself and exacts nothing of others with Severity 'T is upon this account that he expresses no Discontent or Anger to any Person If he liâ—ts up his Eyes towards Heaven 't is not to complain for that it has not sent him Prosperity or to murmur for that it Afflicts him If he looks down towards the Ground 't is not to reproach Men and attribute the Cause of his Miseries and Necessities unto them 't is to testifie his Humility that is to say that he is always contended with his Condition that he desires nothing beyond and that with Submission and an even Spirit he expects whatever Heaven shall Ordain concerning him Thus he rejoyceth in a certain Tranquillity which may well be compar'd to the top of those Mountains which are higher than the Region where the Thunder and Tempests are form'd In the Sequel of this Book he Discourses of the profound Respect which the ancient Chineses and especially the Kings and Emperors had for their Parents and of the exact Obedience which they paid them If a King said they Honours and Obeys his Father and Mother certainly he will endeavour to excite his Subjects to follow his Example for brieâ—ly a Man that loves Virtue desires that all others should likewise esteem it especially if it is his Interest that they should be Virtuous Now 't is of great importance to a King that his Subjects do love Virtue and practice it Indeed how can he hope to be obey'd by his Subjects if himself refuses to Obey those that gave him Life After all if a Prince desires to bring his Subjects to be Obedient to their Parents he must shew Kindness towards them and treat them with that tenderness which Fathers have for their Children for we willingly imitate those whom we Love and of whom we think we are Belov'd But if this Prince by his Conduct excites his Subjects to give Obedience to their Parents and afterwards Obey him as their common Father most certainly they will Obey Heaven from whence Crowns and Empires do come Heaven which is the Soveraign Father of all And what will be the effect of this Obedience It will happen that Heaven will diffuse its Blessings on those that shall thus well acquit themselves It will abundantly recompence so admirable a Virtue it will make Peace and Concord every where to Reign so that the King and his Subjects will seem as one single Family where the Subjects Obeying their King as their Father and the King Loving his Subjects as his Children they will all lead as in a single but rich magnificent regular and convenient House the happiest and most peaceable Life imaginable To return to Confucius as he knew that the Examples of Kings made a great impression on Mens Minds so he proposes that of the Emperor Xun in respect of the Obedience which Children owe to their Parents Oh how great has the Obedience of this Emperor been crys Confucius Thus continues he if he has obtain'd from Heaven the Imperial Crown 't is the Recompence of this Virtue 'T is this Virtue that procured him so many Revenues those immense Riches and vast Kingdoms which are only limited by the Ocean 'T is this Virtue that has render'd his Name so Famous throughout the World In fine I doubt not but that long and peaceable Life which he enjoy'd ought to be consider'd as a Recompence of this Virtue To hear this Philosopher speak would it not be said that he had read the Decalogue and understood the Promise which God has there made to those that Honour their Father and Mother But if by what Confucius declares it seems that the Decalogue was not unknown to him it will rather seem that he knew the Maxims of the Gospel when we shall see what he Teaches concerning Charity which he says it is necessary to have for all Men. That Love saith he which it is requisite for all Men to have is not a Stranger to Man 't is Man himself or if you will 't is a Natural Property of Man which dictates unto him that he ought generally to love all Men. Nevertheless above all Men to love his Father and Mother is his main and principal Duty from the practice of which he afterwards proceeds as by degrees to the practise of that Universal Love whose object is all Mankind 'T is from this Universal Love that distributive Justice comes that Justice which makes us to render to every one his Due and more especially to cherish and honour Wise and upright Men and to advance them to the Dignities and Offices of State That difference which is between the Love we have for our Parents and that we have for others between the Love we bear to Virtuous and Learned Men and that we bear to those which have not so much Virtue or Ability that difference I say is as it were a Harmony a Symmetry of Duties which the Reason of Heaven has protected and in which nothing must be Changed For the Conduct of Life Confucius proposes Five Rules which he calls Universal The First Regards the Justice that ought to be practis'd between a King and his Subjects The Second Respects the Love that ought to be between a Father and his Children The Third Recommends Conjugal Fidelity to Husbands and Wives The Fourth concerns the Subordination that ought to appear between Elder and Younger Brothers The Fifth