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
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
what Men say but I never rely thereon I will examine whether their Words are agreeable to their Actions XXX In the Kingdom of Ci there was formerly a Praefect that slew his King Another Praefect of the same Kingdom beholding with horrour the Crime of this Parricide quitted his Dignity for sook his Wealth and retir'd into another Kingdom This Wise Minister was not so happy as to find at first what he sought after in this new Kingdom he only found wicked Ministers little devoted to their Masters Interest This saith he shall not be the place of mine abode I will elsewhere seek a Retreat But always meeting with Men like to that Perfidious Minister who by his Crime had forc'd him to abandon his Country Dignity and all his Estate he wenâ— through the whole Earth If thou demandest my Thoughts concerning such a Man I cannot refuse telling you that he deserves great Praises and that he had a very remarkable Virtue This is the Judgment that every Rational Man ought to make thereof But as we are not the Searchers of Hearts and as it is properly in the Heart that true Virtue resides I know not whether his Virtue was a true Virtue we ought not always to Judge of Men by their outward Actions XXXI I know a Man who passes for Sincere in the Peoples Mind who was asked for something that he had not Thou imaginest perhaps that he ingeniously Confest That it was not in his Power to grant what was ask'd of him He ought to do it if his Sincerity had answer'd the report it had amongst the People But behold how he took it He went directly to a Neighbours House he borrow'd of him what was requested of himself and afterwards gave it him I cannot convince my self that this Man can be Sincere XXXII Refuse not what is given thee by thy Prince what Riches soever thou possest Give thy Supersluities to the Poor XXXIII The defects of Parents ought not to be imputed to their Children Because that a Father shall by his Crimes render himself unworthy of being promoted to Honour the Son ought not to be excluded if he renders not himself unworthy Because that a Son shall be of an obscure Birth his Birth ought not to be his Crime he ought to be called to great Employments as well as the Sons of the Nobles if he has the Qualifications necessary Our Fathers heretofore Sacrific'd Victims only of a certain Colour and pitch'd upon these Colours according to the Will of those that sat upon the Throne Under the Reign of one of our Emperors the Red Colour was in Vogue Think you that the Deities to which our Fathers Sacrific'd under this Emperors Reign would reject a Red Bull because it came from a Cow of another Colour XXXIV Prefer Poverty and Banishment to the most Eminent Offices of State when it is a wicked Man that offers them and would constrain thee to accept them XXXV The Way that leads to Virtue is long but it is thy Duty to finish this long Race Alledge not for thy excuse that thou hast not strength enough that Difficulties discourage thee and that thou shalt be at last forâ—'d to stop in the midst of the Course Thou knowest nothing begin to run 'T is a sign thou hast not as yet begun thou shouldst not use this Language XXXVI 'T is not enough to know Virtue it is necessary to love it but it is not sufficient to love it it is necessary to possess it XXXVII He that persecutes a Good Man makes War against Heaven Heaven created Virtue and protects it he that pâ—rsecutes it persâ—cutes Heaven XXXVIII A Magistrate ought to honour his Father and Mother he ought never to faulter in this just Duty his Example ought to instruct the People He oughâ— not to contemn old Persons nor Persons of Merit The People may imitate him XXXIX A Child ought to be under a continual apprehension of doing something that may displease his Father this Fear ought always to possess him In a word he ought to act in whatever he undertakes with so much precaution that he may never offend him or afflict him XL. Greatness of Spirit Power and Perseverance ought to be the Portion of the Wise. The Burden wherewith he is loaded is weighty his Course iâ— long XLI The Wise Man never acts without Counsel He sometimes consults in the most important affairs even the least intelligent Persons Men that have the least Spirit and the least Experience When Counsels are good we ought not to consider from whence they come XLII Eschew Vanity and Pride Although thou hadst all the Prudence and Ability of the Ancients if thou hast not Humility thou hast nothing thou art even thâ— Man of the World that deserves to be contemnâ—d XLIII Learn what thou know'st already as if thou hadst never learn'd it Things are never so well known but that we may forget them XLIV Do nothing that is unhandsom although thou shouldst have Art enough to make thine Action approved Thou mayst easily deceive the Eyes of Men but thou canst never deceive Heaven its Eyes are too penetrative and clear XLV Never contract Friendship with a Man that is not better than thy self XLVI The Wise Man blushes at his Faults but is not ashamed to amend them XLVII He that lives without Envy and Covetousness may aspire at every thing XLVIII Wouldst thou learn to die well Learn first to live well XLIX A Minister of State never ought to serve his Prince in his Extravagancies and Injustice He ought rather to renounce his Oâ—â—â—ce than to tarnish it by base and criminal Actions L. Innocence ceases to be a Virtue most of the Great Ones are fallen therefrom But if thou demandest what must be done to recover this Virtue I answer That it is necessary to conquer thy self If all Mortals could in one Day gain over themselves this happy Victory the whole Universe would from this very Day re-assume a new Form we should all be perfect we should all be innocent 'T is true the Victory is difficult but it is not impossible for in short to conquer thy self is only to do what is agreeable to Reason Turn away thine Eyes stop thine Ears put a Bridle upon thy Tongue and rather remain in an Eternal â—naction than to imploy thine Eyes in beholding Sights where Reason is stifled than to give Attention thereunto or to Discourse thereon Behold how thou mayst overcome The Victory depends on thy self alone LI. Desire not the Dâ—ath of thine Enemy thou wouldst desire it in Vain his Life is in the Hands of Heaven LII It is easie to obey the Wise he commands nothing impossible but it is hard to divert him therefrom That which often times Rejoyces others makes him to Sigh and forces Torrents of Tears from his Eyes LIII Acknowledge thy Benefits by the return of other Benefits but never Revenge Iâ—juries LIV. In what part of the World soever thou art forc't to spend thy Life