The morals of Confucius, a Chinese philosopher who flourished above five hundred years before the coming of our Lord and Saviour Jesus Christ : being one of the most choicest pieces of learning remaining of that nation.

THE MORALS OF CONFVCIVS THE Chinese Philosopher.

The FIRST PART. Of the Antiquity and Philosophy of the Chineses.

ALthough in this little Work our Design is only to relate what is most Remarkable in Confucius's Books, yet we are obliged to speak of some Books which have appear'd in China before this Phi∣losopher. But this being not to be

done without reflecting a little back∣ward, we will discourse one word con∣cerning the Origen and Antiquity of the Chineses.

The Chinese Chronologers do almost all agree, that Fohi, who began to reign 2952 Years before the Birth of Jesus Christ, was the Founder of this Monarchy. The Chineses that have interpreted these Annals, make no difficulty to avow, that whatever is writ concerning China, before the Reign of this Emperor, is fabulous and suspi∣cious: and one of their most renown'd Historians, named Taisucum, frankly confesses, that he is ignorant of what passed before the Reign of Xinum, the Successor of Fohi. There are only certain Annals which the Chineses call the Great Annals, wherein the thing is otherwise read. The Author of this Prodigious Chronology, which con∣tains almost an Hundred and fifty Vo∣lumes, reports that after the Creation of the World, there were three Em∣perors: The one of Heaven, the other of the Earth, and the third of Men;

That the Progeny of this last suc∣ceeded one another for the space of above Forty nine thousand Years; after which, Thirty five Imperial Families do successively Reign for several Ages without Interruption. This Author likewise adds, That he justifies not what he says, and at last agrees, that it is more certain to begin with Fohi, and herein to follow the most famous and best reputed Historians.

'Tis not that in Fohi's Life they have not inserted an infinite Number of Fables, which might cause us to question whether this Emperor ever was; For besides that in the Great Annals it is read, that Fohi's Mother accidentally stepping into a Place where a Giant had passed, she was suddenly encompass'd with a Rain∣bow, and that 'twas at this very moment, that she perceiv'd her self with Child of the Founder of the Chi∣nese Monarchy: where it is also rela∣ted that this Founder had the Head of a Man, and Body of a Serpent. 'Tis true, that these Fables being very gross,

the Generality of the Chineses derides them. They report, that the Ground of this Ridiculous Tradition was the Colour of Fohi's Body, which was marked with several spots; or rather, that it was an Hieroglyphick, whereby they intended to represent this Prince, as a Prince of extraordinary Prudence. But although we had not this Consi∣deration and Prospect, the Genealogy of this King is so exact, so circum∣stantial, and so well prosecuted in the Chronological Tables of the Chineses, that it is not possible to imagine it only a Fancy; so that there is certain∣ly as little reason to deny, or even to question that Fohi ever was, as to maintain that Saturn, Iupiter, Hercules and Romulus are only Names, under pretence that the Poets and gravest Historians have intermixt the History of their Birth with a Thousand imper∣tinent Fables.

Nevertheless, these very Annals, which contain so many Fables upon the Account of Fohi's Birth, do say nothing of his Predecessor's, and

do speak very imperfectly concerning his Country; which makes us suspect that he was not Born in China, and that he came thither from some other place. They only intimate, that he was Born in a Province called Kensi, where he indeed must necessarily ar∣rive, supposing that he came from some other Part into China: For after the Confusion of Tongu••s, and Disper∣sion of the People, he must come from Mesopotamia, or from the Territory of Sennaar, to Land at Kensi, and after∣wards arrive in the heart of the Coun∣try, viz. in the Province of Honan, where it is writ that he kept his Co••rt.

Although we cannot exactly know at what time Fohi laid the first Foun∣dations of his Empire, yet it is very probable that it was not long after the Deluge: For indeed, if we vigorously follow the Computations of the Chi∣neses, and Chronology of the Septua∣gint, 'twas not till about 200 Years after, in a time when Noah was yet living; so that we may readily believe

that he is descended from this Patri∣arch by Sem, who according to the Sentiment of the whole World, had Asia for his Inheritance. And that which more confirms us in our Opi∣nion, is, that in the Chinese Language, Sem, which signifies to ingender and produce, imports also Life and Sacri∣fice. Indeed, 'tis from Noah's Chil∣dren, that all Men since the Deluge are descended, and have received Life, and have learn't to offer Sacrifice unto God. Whereunto it might be added, that Fohi is by the Chineses called Pa••hi, which signif••es also a Victim, because that he was the first of Sem's Poste∣rity that introduc'd the Service of God and Use of Sacrifices amongst them.

But if we refuse to adhere to th•• Computations before••ention'd, let us retrench, with their leave, the first six Emperors, whose History cannot in every thing be true, and let us be∣gin to compute only from the seventh, viz. from the Emperor Yao. For from this Emperor's Reign, so many Per∣sons

have, by Cycles computed and writ, whatever has pass'd in this King∣dom, and have done it with so much exactness, and such a general Uni∣formity, that we can no more doubt of the Truth of their Calculation, than of that of the Greek Olympiads. For we shall also find, according to that Computation, that the Origin of the Chinese Nation was not long after the Flood; for from the time of Yao, to the Year of this Age 1688. it is Four thousand forty and eight Years.

This being so, it must n••c••ssarily follow that the first I••habitants of China had likewise the true Knowledge of God, and of the Creation of the World; For the Idea of the true God, and the Remembrance of the World's Creation continued a long time after the Deluge, in the Minds of Men, and even of those that were most corrup∣ted, as the Posterity of Cham for ex∣ample. Indeed, besides that in the Annals of the Chineses, a Discourse is there made concerning the Creation

o•• the World, although after a diffe∣rent 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 through∣ly to convince us of what we have been discoursing, it is needful only to consider the Doctrine, Sen••iments and Manners of the Ancient Chineses, the Books of their Philosophers, and especially those of Confucius. Cer∣tainly we shall throughout observe the excellentest Morality ••hat ever was taught, a Morality which might be said to proceed from the School of Jesus Christ.

The Books which the Ancient Chi∣neses have writ, are exceeding nume∣rous, 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; 'Tis suf∣ficient 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 ••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 ar∣rived 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 un∣der

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 high∣ly esteemed, both for his Virtue and extraordinary Prudence. This whole Volume, not to multiply words, is only an Historical Relation, and Col∣lection of Moral Maxims, of Harangues spoken by Princes, of Sentences utter∣ed by the Mouths of Kings, and parti∣cular Persons, and of Precepts and Councils given to Princes, wherein so much Prudence, Policy, Wisdom and Religion is ••et ••orth, that they might be given to all Christian Princes.

The second Volume, which is pro∣perly a Recital of the Customs and Or∣dinances of almost twelve Kings, is intituled Xi Ki••. 'Tis 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 there∣in contained, they might be in every one's Mouth. Virtue is there magni∣fied and extolled to the highest degree, and there are so many things exprest after a method so grave and wise, that 'tis impossible not to admire them. It is very true, that therein is contained things very ridiculous, extravagant Hyperboles in ••avour of certain Prin∣ces, 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 cre∣dited, as being since added. Indeed the other Ancient Odes, they say, con∣tain nothing ridiculous, extravagant, or criminal, as appears by these words of C••nfucius; The whole Doctrine of the three hundred Poems is reduced to these few Words, Su Vu Si••, 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 Ancient∣est, if it may be called a Volume, no∣thing but Obscurity and Darkness is observed. Fohi had no sooner founded his Empire, than he gave Instructio••s to the Chineses; but the use of Chara∣cters and Writing being unknown, this Prince, who could not teach th••m all with his Voice, and who was more∣over imploy'd in the Advancement of his growing Monarchy, after a long and serious Consideration, thought at last upon making a Tabl••, composed of some little Lines which it is not ne∣cessary to describe. The Chineses be∣ing as yet dull and rustick, 'tis probable that this Prince laboured in vain; and if it is true, that he accomplished his Design, by the clear and easie Expli∣cations which he himself gave for the understanding of these Lines, it hap∣pen'd, at least insensibly, that this Table became useless. For it is cer∣tain, that after his Death nothing

could make use thereof. Two thou∣sand Years ••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 O••de∣pus was seen to appear: 'Twas a Prince named Venvam. This Prince endea∣voured 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 hun∣dred Years after appeared Confucius, who endeavoured to untie this Gor∣dius's Knot. He explain'd, according to his Understanding, the little Lines of the Founder, with the Interpreta∣tions 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 ad∣vanced Age, acknowledged his Mi∣stake, and designed to make new Com∣mentaries on this Aenigmatical Work:

But Death hindered him from ful••il∣ling his Resolution.

To the fourth Volume Confuciu•• has given the Title of Chun Cie••; words which signifie the Spring and Autumn. He composed it in his Old Age. He discourses like an Historian of the Ex∣peditions of divers Princes; of thei•• Virtues and Vices; of the Fatigues they underwent, with the Recompen∣ces they received. Confucius designed to this fourth Volume the Title of Spring and Autumn, which is an Em∣blematical Title, because that States flourish when their Princes are en∣dowed with Virtue and Wisdom•• 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, o•• are wicked, which is represented by the Autumn.

The Fifth Volume entituled Li Ki, or Memoires of Ri••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 Co∣pies of this Work being Burnt, by the Command of a cruel Emperor, called Xihoamti, and this Loss being impossible to be repair'd any other way, than by consulting the most Aged Persons that might have pre∣serv'd any Idea's thereof, it is not to be question'd that the Work is at present exceedingly defective, even as the Interpr••ters themselves acknow∣ledge; 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, Xa••, and Che••, 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, o•• 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 con∣tain.

The four Books, the three first o•• 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 illu∣strate what is writ in the five Vo∣lumes: and although the Authority of the five Volumes be infinitely greater, by reason of their Antiquity,

than that of the ••our Volumes, yet the four Volumes exceed it, for the Advantage that may be receiv'd there∣from. Indeed, besides that the Chi∣neses do thence derive their Principal Oracles, and what they believe to be eternal Verities; The L••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 de∣gree of a Philosopher, and consequently to be Mandorims or Magistrates, with∣out 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 Inclina∣tion: But as for the ••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 Col∣lected what is best and most exquisite in the Works of the Ancients. The

second is, That they have added seve∣ral 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, 'tis because that Confu∣cius 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 Or∣naments 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 ap∣pear'd in Europe: but before we pro∣ceed to speak of Confucius, it is ne∣cessary 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 ap∣ply'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 ex∣tracted 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 Grand∣son called Cusu, that was an Honour to his Ancestors. Cusu apply'd him∣self to Philosophy, he made Commen∣taries 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 con∣siderable 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 Suc∣cess, 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 Em∣ploys. Insomuch, that when he ac∣complish'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 de∣scended and renounc'd the Office of a Magistrate.

This Philosopher had Three thou∣sand Disciples, among which, there were Five hundred that manag'd the most Eminent Charges in several Kingdoms, and Seventy two whose Virtue a••d Knowledge was so extra∣ordinary,

that the Annals have pre∣serv'd their Names, Sirnames, and the Names of their Country to Poste∣rity. He divided his Doctrine into four Parts; so that Confucius's School was compos'd of four Orders of Disci∣ples. 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 Rhe∣torick. 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 Wri••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 re∣commended nothing to others, either in Writing or by word of Mouth, which he did not first practise him∣self. 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 we will give you. 'Twas an Ancient Custom amongst the Chi∣neses, 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 'twas 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 remar∣kable 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 Empe∣ror Mimti, excited by the Philoso∣pher'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 cal∣led 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 Do∣ctrine they had returned into their

own Country with the saving Do∣ctrine of Jesus Christ, which St. Tho∣mas then Preach'd in the Indi••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 Su∣perstition and Idolatry, daily, making new Progress, they by little and lit∣tle forsook the Doctrine of their Ma∣ster, have neglected the excellent In∣structions 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 ••he Exe∣crable Doctrine of that Impostor Fohi, who taught, That the Principle and End of all things was Nothing.

To return to Con••ucius, whose Do∣ctrine was so repugnant to that of Fohi and his Followers; This Illustri∣ous 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 C••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 transl••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 Wis••men, no more Saints! This Reflection so grievously af••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 Impor∣tance, would not observe his Maxims and Instructio••s, he dolourously sub∣joyns, seeing that things go thus, no∣thing more remains than to die. He had no soon••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, whi∣ther he was retir'd with his dearest Disciples. For his Sepulchre they chose a place near the City of K••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 Af••li∣ction which the Death of this Philo∣sopher caus'd to his Disciples. They bitterly bewail'd him; they put on Mourning Weeds, and were under such great anguish, that they negle∣cted 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 under∣went, 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 Ma∣ster.

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 ex∣traordinary Wisdom. And although it be Two thousand Years since this Phi∣losopher's decease, they have so great a Veneration fo•• his Memory, that the Magistrates never pass by these Colleges, without stopping their state∣ly 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 dis∣dain not sometimes to visit these Edi∣fices where the Titles of this Philoso∣pher 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 on•• day when he was dispos'd to go to one of these Colleges already men∣tion'd. I adore the Mast••r of Kings and Emperors. Emperors and Kings are Lords

and Masters of their People; but Con∣fucius has propos'd the true M••thods of governing these very People, and of in∣structing the Ages to come. It is there∣fore 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 extraor∣dinary marks of Veneration do inti∣mate that the Virtue and Merit of this Philosopher have been extraordinary. And certainly this excellent Man was also endow'd with admirable Qualifi∣cations. He had an Aspect both grave and modest; he was faithful, ••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 me∣ditated much. He eagerly pursued his S••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 him∣self 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 Mo∣desty 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 Do∣ctrine 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 ex∣pose to view.

The Second Part. A COLLECTION Out of Confucius's Works.

The FIRST BOOK.

THe First Book of Confucius was published by one of his most famous Disciples named Cem∣çu; and this Learned Disciple writ ve∣ry 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 Philo∣sopher here treats of three considera∣ble Things.

• 1. Of what we ought to do to cul∣tivate 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 Prin∣ces and Magistrates that might be call∣ed to the Regality, this Book is inti∣tuled, Ta-Hio, or, The Great Sci∣ence.

The great Secret, says Confuci••s, to acquire true Knowledge, the Know∣ledge, consequently, worthy of Prin∣ces, and the most Illustrious Persona∣ges, is to cultivate and polish the Rea∣son, which is a Present that we have

received from Heaven. Our Concu∣piscence has disordered it, and inter∣mixt several Impurities therewith. Ta••e away therefore, and remove from it these Impurities, to the end that it may reassume its former Luster, and enjoy its utmost Perfecti∣on•• This here is the Sovereign Good. This is not sufficient. 'Tis moreover requisite, that a Prince by his Exhor∣tations, 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 Perfe∣ction, at this chief Good, you must not relax; 'Tis 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 Instru∣ctions th••rein.

He says, That after we know the end to which we must attain, it is ne∣cessary to determine, and incessantly to make towards this End, by walking

in the ways which lead thereunto; by daily confirming in his Mind the Reso∣lution 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: Rea∣son upon all things within your self: Endeavour to have some clear Idea's thereof: Consider distinctly what pre∣senteth it self to you: Pass, without prejudice, solid Judgments thereon•• Examine every thing, and weigh eve∣ry thing with care. After Examina∣tions 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, viz•• at a perfect Conformity of all your Actions with what Reason suggests.

As to the Means which a Prince ought to use, to purifi•• 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 go∣verned 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 Understand∣ing. To produce this Reformation in this particular Kingdom, they labour∣ed to regulat•• 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 Com∣plaicence, and which was not edi∣fying, to the end that they themselve•• might be a Pattern and Example con∣tinually exposed to the Eyes of their Domesticks, and all their Courtiers. To obtain this exterior Perfection•• they strove to rectify their Mind•• by governing and subduing their Passions••

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 al∣ways 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 Phi∣losophy of right Reason.

This is what Confucius propos'd to the Princes, to instruct them how to rectify and polish first their own Rea∣son, and a••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 Perfect••on of the Understanding, he reascends, by the same Degrees, from the illuminated Understanding to the happy State of the whole Em∣pire.

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 Complai∣sance. His Person being thus perfe∣cted, his Family forming it self accor∣ding to this Model, will be reform'd and amended. His Family being arriv'd at this Perfection, 'twill 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 th•• whole Empire will be well govern'd; Order and Justice will Reign there; we shall there enjoy a profound Peace, 'twill be an happy and flourishing Empire. Confucius after∣wards certifies, that these Admonitions do not less regard the Subjects than the Princes; and a••te•• having address'd

himself to Kings, he tells them, that they ought particularly to apply them∣selves 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, al∣ledges Authorities and Examples which he draws from three very anci∣ent Books, highly esteemed by the Chi∣neses.

The first Book he mentions, which is of a later date than the rest, is inti∣tuled 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. Vu∣vam does therein highly extol his Fa∣ther; but his Principal Design, in

magnifying the Virtues, and admira∣ble Qualities of this Prince, is to form according to this Model one of his Bre∣thren•• whom he would perfect in Vir∣tue: And it is observable, that he or∣dinarily tells him that their Father had the Art of being Virtuous. Venv••m, said he to him, had the Art of polishing his Reason and his Person.

The second Book from whence Cem∣çu 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; 'Tis therein read, that this Y-Yin, seeing Tar-Kia the Grandson of the Emperor Chim-Tam degenerate from the Virtue of his illu∣strious Ancestors, and carry himself af∣ter 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 Prospe∣rity. King Tam, said Y-Yin to Tar-Kia, King Tam always had his Mind disposed to cultivate that precious Reason which h•••• been given us from Hea∣ven.

In fine, the third Book, which is much ancienter than the two former, is called Ti-Tien; and upon the occasion of King Ya•• it is there read, That this Prince could cultivate this sublime Virtue, this great and sublime gift which he had re∣ceiv'd from Heaven, viz. Natural Rea∣son.

It is evident, that Confucius's Disci∣ple, by these Authorities, design'd to shew, or rather supposes that the whole World believes that we have all recei∣ved 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 remark∣able thing which Cemçu relates, touch∣ing a Bason wherein King Tam us'd to bathe and wash himself. He says, that these excellent words were there en∣grav'd; Wash thy self, renew thy self co••••••nually, renew thy self every day; R••new thy self from day to day: And that it was to intimate to the King, that if •• Prince which governs others has contracted Vices and Impurities, he ought to labour to cleanse himself therefrom, and to reduce his Heart in∣to 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 Exhorta∣tions continually before their Eyes. This ancient Custom is still preserv'd. There is only this di••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 inte∣riour Face, at present the Chineses do most frequently grave or paint them on the outside, satisfy••ng themselves in this Age with the outward appearance of Virtue.

After Cemçu has spoken of the two ••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 th•• Sovereign Good, and whereat he ought to fix. We must remember that by the last End and Sovereign Good, Con∣fucius understands, as we have already observed, an entire Conformity of our Action•• 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 with∣out 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, ac∣knowl••dged that the love which Prin∣ces 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 incessant∣ly endeavour'd to perfect. Behold the Method he took! Because that the principal Virtue of a Subject is to ho∣nour and respect his King, Venvam be∣ing 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 Chil∣dren to their Parents, is Obedience, Venvam, in the Relation of a Son, ad∣her'd to this Obedience; and incessant∣ly

acquitted himself of this Duty with an extraordinary Piety. The princi∣pal Virtue of a Father, adds Confucius's Disciple, is a tender love for his Chil∣dren: Thus Venvam, like a Father, stuck close to this Love, whereof he conti••nally gave very signal Proofs, not by a weak and criminal Indul∣gence, but by the continual Cares he took to reform and instruct them. In fine, Fidelity is a Virtue absolutely necessary to thos•• that live in a Socie∣ty: Thus Venv••m, in speaking and acting with the Subjects of his King∣dom, 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, es∣pecially his Mother Taicin, who had been a pattern of Virtue; but he him∣self had so well improv'd this Educa∣tion, ••hat he render'd himself an ac∣complish'd Prince, and acquitted him∣self

with so much Reputation, and such a general Esteem, even amongst Fo∣reign Nations, that Forty four King∣doms voluntarily submitted to his Em∣pire. 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 Humili∣ty: He very severely accus'd himself of not being Virtuous enough; for one Day when he was Sick, the Earth be∣ing shook with prodigious Earth∣quakes, he sought the Cause of this Calamity, and of the Wrath of Hea∣ven, only in his own Sins, although he was of a Consummate Virtue.

That which most appear'd in Ven∣vam'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 th•• 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 therefore the Lord and Master of the Dead, wherefore then should I refuse him these last Offices of Piety? But this is not all; he had no sooner utter'd these Words, but unstripping himself of his Royal Vest∣ment, he commanded it to be us'd in∣stead of a Winding-Sheet, to wrap up these Bones, and Bury them according to the Manners and Custom of the Country; which his Courtiers obser∣ving with Admiration, they thus cry'd out, If the Piety of our Prince is so great towards dry Bones, how great will it not be towards Men that enjoy Life. They made some other Reflections of this Nature.

Venvam's Charity had properly for its object, all sorts of Persons, but particu∣larly ancient Persons, Widows, Orphans

and the Poor, whom he protected and nourish'd as if they had been his own Children. It is believ'd, that these Charitable Actions were the principal Cause of the Re-establishment of a Pious Custom of the first Emperors, and of a Law which is still observed throughout China. This Law enacts, That in every City, even in the least, an Hundred poor Aged Persons shall be main∣tained at the Publick Charge.

But Venvam not satisfied with ha∣ving given, in his Life-time, Instru∣ctions and Examples of Virtue; when he felt himself near Death, not suffici∣ently relying on the force of his pre∣ceding Instructions and Examples, and knowing that the last Words of dying Persons do make a great Impression, he likewise gave his Son Vuvam these three Admonitions.

• 1. When you see any Virtuous Action done, be not slack to practise it.
• 2. When the Opportunity of doing a reasonable thing shall offer, make use of it without hesitating.
• ...

• 3. Cease not thy Endeavours to extir∣pate and suppress Vice. These three Ad∣monitions which I give you, my Son, adds he, do comprehend whatever may produce an exact Probity, and excellent Conduct.

Behold doubtless an Example which shews, that in this Kings Life-time, the Chineses had very Rational Senti∣ments, and that Virtue, as I may say, was their Passion: For in a word, the People generally conform themselves to the Sentiments and Manners of their Kings.

Regis ad Exemplum, totus componitu•• Orbis.

There is nothing that gives a greater Idea of the Virtue of the ancient Chi∣neses, than what they have Writ and Practis'd, in respect of their Law Suits. They Teach, That Actions ought not to be commenc'd against one; That Frauds, Severities, and Enmities, which are the general Attendants and Conse∣quences of Law Suits, were unbecom∣ing

Men; That the whole World ought to live in Unity and Concord, and that to this end it behoved every one to use their utmost Endeavours, either to prevent ••aw Suits from arising, or to stifle them in their Birth, by reconci∣ling the Parties, or inspiring them with the Love of Peace; that is to say, by engaging them to renew and improve their Reasons: These are Cemçu's own Words.

But that which is most remarkable on this Subject, is, the extraordinary Precautions which the Judges took be∣fore any Cause was brought before their Tribunals. They, with the ut∣most Vigilance and Attention, Exa∣min'd the outside of the Plaintiff, or him that began the Suit; to the end, that by this means they might know whether this Man was thereunto ex∣cited by good Motives; whether he believ'd his Cause good, or whether he acted Sincerely: And for this pur∣pose there were Five Rules. By the First Rule, They Examin'd the placing of his Words, and manner of Speak∣ing;

and this was called Cutim, that is to say, The Obs••rvation of the Words. By the Second, They consider'd the Air of his Countenance, and the Motion of his Lips, and this was called Setim, that is to say, The Observation of the Face. By the Third, They observ'd his manner of Breathing, when he pro∣pos'd his Cause; this Rule was called Kitim, that is to say, The Observation of the Respiration. By the Fourth, They remark'd whether his Reply was quick; whether he gave not intricate, ill-grounded, uncertain Answers, or whe∣ther he spake of any other thing than that in question; or whether his Words were not ambiguous; and this was called Vlht••m, that is to say, The Ob∣servation of the Answers. Lastly, By the Fifth, The Judges were carefully to weigh the Considerations and Respect, to see whether there was no Trouble, Digression, or Confusion; if there ap∣peared not any sign of a Lye and Fraud; and this last Rule was called Motim, that is to say, The Observation of the Eyes.

'Twas by these exteriour Marks that this Ancient Ar••opagite discovered the most hidden Thoughts of the Heart, render'd an exact Justice, diverted a great many Persons from Law-Suits and Frauds, and inspir'd in them the love of Equity and Concord. But a•• present these Rules are ignor'd in Chi∣na, or at least wholly neglected.

To retur•• to Con••ucius's Doctrine il∣lustrated with the Commentaries of Cemçu. This Disciple set a high va∣lue upon a Maxim which he had fre∣quently heard his Master repeat, and which himself also very strongly incul∣cated. '••was this; Always behave thy self with the same Precaution and Dis∣cretion as you would do, if you were ob∣serv'd by T••n Eyes, and pointed at by so many Hands.

To render Virtue yet more com∣mendable, and more easily to inspire the Sentiments thereof, the same Dis∣ciple demonstrates, That, whatever is honest and advantagious, being ami∣able, we are obliged to love Virtue, because it includes both these Quali∣ties;

that moreover Virtue is an Orna∣ment which embellishes, as I may say, the whole Person of him that possesses it, his Interiour and Exteriour; that to the Mind it communicates inexpres∣sible Beauties and Perfections; that as to the Body, it there produces very sen∣sible Delights; that it affords a certain Physiognomy, certain Transports, cer∣tain ways which infinitely please; and as it is the Property of Virtue to be∣calm the Heart, and keep Peace there, so this inward Tranquillity and secret Joy do produce a certain Serenity in the Countenance, a certain Joy, and Air of Goodness, Kindness and Rea∣son, which attracts the Heart and E∣steem of the whole World. After which he concludes, that the principal Busi∣ness of a Man is to rectifie his Mind, and so well to rule his Heart, that his Passions might always be calm; and if it happen that they be excited, he ought to be mov'd no farther than is necessary; in a word, that he may regulate them according to right Rea∣son. For, as for instance, adds he, if

we suffer our selves to be transported with excessive Anger, that is to say, if we fall into a Rage without any cause, or more than we ought when we have reason, we may thence conclude, that our Mind has not the Rectitude it ought to have. If we contemn and mortal∣ly hate a Person, by reason of certain Defects that we observe in him, and render not Justice to his good and ex∣cellent Qualities, if endow'd there∣with; if we permit our selves to be troubled by a too great ••ear; if we abandon our selves to an immoderate Joy, or to an excessive Sorrow, it can∣not be said that our Mind is in the state wherein it ought to be, that it has its Rectitude and Uprightness.

Cemçu carries this Moral a great way further, and gives it a Per••ection which, in my Opinion, could never be expect∣ed from those that have not been ho∣noured 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 al∣so in respect of those which are the most

lawful, innocent and laudable, we ought not blindly to yield up our selves there∣unto, and always to follow their Moti∣ons; 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 on•• and the other Respect, there is doubtless an Irregularity. It is Just ••or a Child to Love his Father; but if a Father has any considerable Defect, if he has committed any great Fault, 'tis the Duty of a Son to acquaint him with it, and tell him what may be for his Good, always keeping a due Res∣pect, from which he ought not to de∣part. Likewise, If a Son is fallen in∣to any Sin, 'tis the Duty of a Father to Reprove him, and give him his Ad∣vice 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 Irre∣gular Affection. Why? Because it dig••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 pro∣pos'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 'twas without the least weakness. He, in a Word, regulated his Love, and all his Passions, accor∣ding 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, Wis∣dom, 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 Affec••ation. His Palace, Table, Ap∣parel and Furniture discover'd the greatest Moderation that ever was seen. He delighted in Musick, but it was a Grave, Modest, and Pious Mu∣sick: He detested nothing so much as Songs wherein Modesty and Civility were blemish••. 'Twas not a Caprici∣ous Humour that made him dislike these sorts of Songs, 'twas the desire he had of rendering himself in all Things pleasing unto Heaven. 'Twas not A∣varice that produc'd in him that Mode∣ration 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. 'Twas also his great Piety, and that ardent Cha∣rity wherewith he burn'd, which made him frequently to utter these admirable Words. The Famine of my People is my own Famine. My P••oples Sin is my own Sin.

In the Seventy Second Year of his Reign ••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 de∣clar'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 Excel∣lent Panegyrick, and render his Me∣mory 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, be∣cause he thought, that if he could in∣spire 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 impor∣tant that Kings behave themselves well in their Court and Family, be∣cause that their Ways and Actions are certainly imitated.
• 2. To perswade them of the neces∣sity there is in general of acquiring the Habit of Virtue, and of per••orm∣ing the Duties thereof in all places and upon all Accounts.
• 3. To engage them not to impoverish the People, but to do all ••or their Good and Ease.

As to the First Article, he makes use of several Cogitations, which the Book of Odes affords him. But be∣hold, in two Words, the most consi∣derable part of his Discourse. If, saith he, a King as a Father, testi∣fies Love to his Children; if as a Son, he is Obedient to his Father; if in quality of the Eldest Son, he is cour••eous to his youn••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 chari∣table, especially to Widows and Or∣phans: If, I say, a King exactly ac∣quits himself of all this, his People will imitate him, and every one will be seen to practise Virtue throughout his King∣dom. Parents will tenderly love their Children, and give them a good Edu∣cation. Children will honour their Parents, and render them due Obedi∣ence, 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 ex∣ample, for Persons advanc'd in Age. In fine, those that have Estates, will maintain some Widows, Orphans, and some sick Persons: ••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 Cem∣çu 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 that you should do, or not do, unto them. What you therefore hate in your Superiours, what you blame in them, be sure not to practise towards your Inferiours: And what you hate and blame in your Inferiours, practise not to your Superiours. What displea∣ses you in your Predecessors, eschew,

to give an Example to those that shall come after. And as in case that you should happen to give them such an Example, you would desire they should not follow it; so you should not follow the bad Examples of those that have preceded you. In fine, what you blame in those which are on your Right Hand, practise not to those which are on your Left; and what you reprehend in those on your Left Hand, be sure not to pra∣ctise it to those that are on your Right. Behold, concludes Cemçu, after what manner we ought to measure and re∣gulate all our Actions! And if a Prince thus exercises himself, it will happen that all his Subjects will be of one Heart and one Mind, and that he will rather be called their Father, than their Lord and Master. This will be the Means to draw down the Blessings and Favours of Heaven, not to fear any thing, and to lead a quiet and peaceable Life: For in fine, Virtue is the Basis and Founda∣tion of an Empire, and the Source from whence flows whatever may render it flourishing. 'Twas upon this Conside∣ration

that an Ambassador of the King∣dom of Cu returned this excellent An∣swer to a Nobleman of the Kingdom of Cin, who asked him, Whether in his Masters Kingdom there were great Ri∣ches and Precious Stones; Nothing i•• est••emed Precious in the Kingdom of Cu¦••ut Virtue. A King of Ci returned almost the same Answer. This Prince treat∣ing of an Alliance with the King of Guei, and the King of Guei demanding of him, If in his Kingdom there were Precious Stones; he answered, That there were none. How•• reply'd this King all in amaze, Is it possible that tho' my Kingdom be lesser than yours, yet there is found a Carbuncle whose brightness is so great, that it can enlighten sp••ce enough for twelve Palanquins; and that in your Kingdom, which is vaster than mine, there are none of these Preci••us Stones! I have four Ministers, rejoins the King of Ci, who with great Prudence Govern the Provinces I have committed to them; Behold my Precious Stones, th••y can enlighten a thousand Stadia.

These are not the Men alone in China that have esteemed Virtue; there were Women that have consider'd it as a Jewel of infinite Value, and prefera∣ble to all Treasures. An Illustrious Queen named Kiam, who Reign'd Two Hundred Years before Confucius, re∣claim'd her Husband from Sensuality and Debauchery, by an Action which deserves to be Immortaliz'd. She see∣ing that this Prince continually resor∣ted to the Pastimes of Debauchery, and abandon'd himself to all sorts of Plea∣sures, she one day pluckt her Pendants from her Ears, and laid aside all her Jewels, and in his Condition went to the King, and spake to him these Words with a sensible Emotion. Sir, is it possible that Luxury•• and De∣bauchery are so very pleasing to you. You contemn Virtue; but I esteem it infinite∣ly more than the m••st precious Stones. She afterwards enlarged upon this Sub∣ject, and the Action and Discourse of this Princess toucht him so strongly, that he renounc'd his Extravagancies, and gave himself up entirely to Virtue,

and the care of his Kingdom, which he Govern'd Thirteen Years with great Applause.

In fine, as to the last Article, Cemçu represents to Kings, that they ought not to oppress their People, either by Impositions, or otherwise; that to avoid being forc'd thereto, it is neces∣sary to choose Wise, Faithful, and Virtuous Ministers, and consequently not to admit into the management of Affairs, those that are Unworthy, and who by their Cruelties, Ambition and Avarice, can only bring a vast prej••∣dice to the State. He shews them, that the•• ought to lessen, as much as is possible the number of their Ministers, and of all those that live at the publick Expence; to endeavour to excite all to Work, and so to Order it, that those who manage and disburse the Treasure, may do it with all the Moderation ima∣ginable. Princes, adds he, ought ne∣ver to seek private Interest; they ought only to look after the Interests of their People: To be Lov'd and Faithfully Serv'd, they ought to con∣vince

their Subjects, by their Conduct, that they design only to make them Happ••; which they will never do, if they heartily follow their particular Interests, if they oppress and impove∣rish them.

A COLLECTION Out of Confucius's Works. The SECOND BOOK.

THIS Second Book of Confucius was Published by his Grand∣Son Cusu. It Treats of divers Things, but especially of that excellent Mediocrity, which must be constantly observ'd in all Things, between the too much, and too little. Thus this Book is Entituled, Chumyum, that is to say, The Perpetual Mean, a mean constantly observ'd.

Confucius. Teaches at First, That all Men ought to love this Mediocrity, which they ought to search after with an extream Care. He says, that the perfect Man always k••eps a just Mean, what••v••r ••e undertakes; but that the Wicked always swerves therefrom, that he does too much, or not enough. When the right Reason sent from Hea∣ven, adds ••e, has once shew'd a Wiseman the Mean he ought to keep, he afterwards conforms all his Actions thereunto•• at all times, as well in Ad∣ver••••ty as Prosperity; he ••ontinual∣ly watches over himself, over his Thoughts, over the most secret Mo∣••io•••• of hi•• H••art, alw••y•• ••o square h••mself a••••ordi••g to t••is just Mean, w••i••h h•• will never lose sight of•• but ••he wi••ked b••ing not restrain'd, n••i∣ther by Fear, Modesty, nor th•• love o•• Virtu••, their extrav••gant Passion•• do always carry them into Extreams.

This Philosopher cannot sufficien••ly admir•• this happy Mediocrity, he look•• on it as the sublimest thing in th•• W••••ld, as a thing ••ost worthy of the

Lov•• and Employment of the highest Minds, as the sole Path of Virtue. H•• ••••mplains, that there always hav•• been so f••w Persons that have kept it; he ••••lig••ntly enquires after the cause ••her••of. He says, that as for the wis•• Men of the Age, they slight and con∣••emn it, because they imagine it be∣low th••ir great Designs, below their Ambitious Projects; and that as for dull Persons they very hardly attain it, ••••th••r by Reason they understand it not, or b••cause the difficulty in at∣••aining it astonish••s and discourages them: And all this, adds Confucius, happens for want of Examination; ••or if we diligently examin'd what is good in it self, we should find that all ••xtreams are prejudicial, and that the Mean alone is always Good and Gainful.

He herein particularly alledges th•• Example of Xun the Emperor; H•• cries out, How great was the Prudence of the Emperor X••n? He was not sa∣tisfied in the Administration o•• Stat••-Af••airs, with his single Examination,

with his own particular Judgment and Prudence; He likewise consulted the meanest of his Subjects. He ask'd Ad∣vice upon the least Things; and he made it a Duty and Delight to weigh the Answers that were given him, how common so ever they appear••d. When any thing was propos'd to him, which, after a strict Examination, he was con∣vinc'd was repugnant to right Reason, he acquiesced not, but with an open Heart represented what was amiss in the Counsel that was given him. By this means he made his Subjects to place a Confidence in him, and accu∣stom themselves ••reely to give him Advertisements, ••rom time to time. As for the good and judicious Coun∣sels, he follow'd, magnified, and ex∣told them; and thereby every one was encourag'd, joy••ully to declare his Opinion. But if, amongst the Coun∣sels that were given him, he found that some plainly contradicted others, he attentively consider'd them, and after having examin'd them, he always took •• Mean, especially when it concern'd ••he Publick Interest••,

Confucius here deplores the false Pru∣dence of the Men of his Time. It had, indeed, very much degenerated from the Prudence of the Ancient Kings. There is not, saith he, any Person at present, who declares not, I have Pru∣dence, I know what is necessary to be done, and what is not. But because that now, Profit and particular Ad∣vantage are the only Objects delight∣ed in, it happens that we think not on the Evils which may thence ensue, on the Perils to which this Gain and Pro∣fit expose us; and that the Precipice is not perceived by us. There are some that perfectly understand the Nature and Value of Mediocrity, who ch••s•• it for their Rule, and square their A∣ctions thereby, but who afterwards suffering themselves to be overcome by Sloath, have not the power to per∣sist. To what end, in these sorts of Persons, does the Knowledge and Re∣solutions they have formed tend to? Alas! it was not thus with my Disci∣ple H••ri; He had an exquisite discern∣ing Faculty; He remarkt all the Di••fe∣rences

that occurred in things; He al∣ways chose a Mean, and never forsook it.

As for the rest, adds Confucius, 'tis not a very easie thing to acquire, that Medium which I so much commend. Alas! there is nothing so difficult; 'tis an Affair which requires great Pains and Industry. You will find Men ca∣pable of Governing happily the King∣doms of the Earth. You will see some that will have Magnanimity enough to refuse the most considerable Dignities and Advantages: There will be some also that will have Courage enough to walk on Naked Swords: But you will find few, that are capable of keeping a just Mean; That to arrive hereat, Art, Labour, Courage and Virtue are requir'd.

'Twas upon the Account of this Mo∣••al, that one of his Disciples, who was of a Warlike and Ambitious Temper, ask'd him, Wherein Valour consisted, and what it was necessary to do to ob∣tain the Name of Valiant? Have you ••e••rd, says Confucius, of the Valour of

those in the South, or those that dwell in the North, or rather of the Valour of my Disciples, who apply themselves to the study of Wisdom? To act mild∣ly in the Education of Children and Disciples, to be indulgent to them; patiently to bear their Disobediences and Defects, is that wherein the Va∣lour of the Southern People consists. By this Valour they conquer their vio∣lent Temper, and submit their Passi∣ons, which are generally violent, to Right Reason. To lie down couragi∣ously in a Camp, to repose quietly, in the midst of a terrible Army; to see a thousand Deaths before his Eyes, with∣out daunting; not to be disquieted, but make a pleasure of this sort of life: Behold what I call the Valour of the Northern Men! But as generally ther•• is a great deal of rashness in all this, and that oftentimes Men regulate not themselves according to that Mean which every one ought to seek after, 'tis not this sort of Valour which I require of my Disciples. Behold what his Cha∣racter ought to be!

A perfect Man (for in short, the per∣fect Men only can have a true Valour) ought always to be busied, in conquer∣ing himself. He must suit himself to the Manners and Tempers of others; but he ought always to be Master of his own Heart, and Actions; He must not suffer himself to be corrupted by the Conversation, or Examples of loose and effeminate Persons; he must never obey, till he has first examined what is com∣manded him; He must never imitate others, without Judgment. In the midst of so many mad and blind Persons, which go at random, he must walk aright, and not incline to any party: This is the true Valour. Moreover, if this very Person is called to the Magistra∣cy, in a Kingdom where Vertue is con∣sidered, and he changes not his Morals, how great soever the Honours be, to which he is advanced; if he there pre∣serves all the good Habits, which he had when only a private Man; if he permit not himself to be lead away with Pride and Vanity, this Man is truly Valiant: Ah! how great is this Valour?

But if on the contrary, he is in a King∣dom, where Virtue and Laws are con∣••emn'd, and that in the Confusion and Disorder which there prevail, he him∣self is depressed with Poverty, afflict∣ed, reduc'd even to the loss of Life; but yet, in the midst of so many Mise∣ries, he remains constant, preserves all the Innocency of his Manners, and ne∣ver changes his Opinion: Ah! how Great and Illustrious is this Valour? In∣stead therefore of the Valour of the Southern or Nor••hern Countries, I re∣quire, and expect from you, my dear Disciples, a Valour of the Nature above-mentioned.

Behold something which Confucius speaks, which is not less remarkable. There are some Men, saith he, which surpass the bounds of Mediocrity, by affecting to have extraordinary Vir∣tues: They covet always to have some∣thing marvellous in their Actions, to the end that Posterity may praise and extol them. Certainly, as for my self, I shall never be enamoured with the••e glittering Actions, where Vanity and

Self-love have ever a greater sha••e than Virtue. I would only know and pra∣ctise what it is necessary to know and practise every where.

There are four Rules, according to which the perfect Man ought to square himself.

• 1. He himself ought to practise in respect of his Father, what he requires from his Son.
• 2. In the Service of his Prince he is oblig'd to shew the ••ame Fidelity which he demands of those that are under him.
• 3 He must act in respect of his eld∣est Brother, after the same manner that he wou••d that his younger Brother should act towards him.
• 4. And lastly, He ought to behave himself towards his Friends, as he de∣sires that his Friends should carry them∣selves to him. The perfect Man con∣tinually acquits himself of these Du∣ties, how common soever they may ap∣pear. If he happen to perceive that he has done amiss in any thing, he is not at rest till he has repair'd his Fault:

• If he finds that he has omitted any ••on∣siderable Duty, there is not any Vio∣lence which he does not to himself per∣fectly to accomplish it. He is mode∣rate and reserved in his Discourses; he speaks with Circumspection: If ••o him occurs a great affluence of Words, he ••resumes not to expose it, he restr••ins himself. In a word, he is ••o rigorous a Censurer of himself, that he is not a•• rest when his Words correspond not to his Actions•• and his Actions to his Words. Now the way, cries he, by which a Man arrives at this Per••ection, is a so∣lid and constant Virtue.

To this his Masters Doctrine, Cus•• here adds a Moral worthy of their Me∣ditation, who have a desire to perfect themselves. The perfect Man, says this worthy Disciple of so great a Phi∣losopher, the perfect Man governs him∣self according to his present State, and cove••s not••ing beyond it. If he find himself in the midst of Riches, he acts like a Rich Man, but addicts not him∣self to unlawful Pleasures; he avoid•• Lu••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 Man•• If he be remo••e from his own Country, he behaves himself as a Stran∣ger ought to do; but he is always like himself. If he is in Affliction and Ad∣versity, he does not insolently affront his Destiny, but has Courage and Re∣solution; nothing can shake his Con∣stancy. If he is advanc'd•• to the Dig∣nities of State, he keeps his Rank, but never treats his Inferiours with Severi∣ty; and if he sees himself below others, ••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 Endea∣vours to perfect himself, and exacts nothing of others with Severity: 'Tis upon this account that he expresses no Discontent or Anger to any Person. If he li••ts up his Eyes towards Heaven, 'tis 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, 'tis not to re∣proach Men, and attribute the Cause of his Miseries and Necessities unto them; 'tis to testifie his Humility, that is to say, that he is always contended with his Condition, that he desires no∣thing beyond, and that with Submis∣sion, and an even Spirit, he expects whatever Heaven shall Ordain con∣cerning him. Thus he rejoyceth in a certain Tranquillity, which may well be compar'd to the top of those Moun∣tains, which are higher than the Re∣gion where the Thunder and Tempests are form'd.

In the Sequel of this Book, he Dis∣courses 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 Fa∣ther and Mother, certainly he will en∣deavour to excite his Subjects to follow his Example; for brie••ly, a Man that loves Virtue, desires that all others should likewise esteem it, especially if

it is his Interest that they should be Vir∣tuous: Now 'tis of great importance to a King, that his Subjects do love Vir∣tue 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 de∣sires to bring his Subjects to be Obedi∣ent to their Parents, he must shew Kindness towards them, and treat them with that tenderness which Fathers have for their Children; for we wil∣lingly imitate those whom we Love, and of whom we think we are Belov'd. But if this Prince, by his Conduct, ex∣cites 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 Fa∣ther of all. And what will be the ef∣fect of this Obedience? It will happen that Heaven will diffuse its Blessings on those that shall thus well acquit them∣selves. It will abundantly recompence so admirable a Virtue, it will make

Peace and Concord every where to Reign; so that the King and his Sub∣jects 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, magnifi∣cent, 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 Em∣peror been! crys Confucius. Thus, con∣tinues he, if he has obtain'd from Hea∣ven the Imperial Crown, 'tis the Re∣compence of this Virtue. 'Tis this Virtue that procured him so many Re∣venues, those immense Riches, and vast Kingdoms, which are only limited by the Ocean. 'Tis this Virtue that has render'd his Name so Famous through∣out 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 Deca∣logue, 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 concern∣ing Charity, which he says it is neces∣sary to have for all Men.

That Love, saith he, which it is re∣quisite for all Men to have, is not a Stranger to Man, 'tis Man himself; or, if you will, 'tis 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 Uni∣versal Love, whose object is all Man∣kind.

'Tis 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 up∣right 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 Har∣mony, 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 Subordina∣tion that ought to appear between El∣der and Younger Brothers.
• The Fifth obliges Friends to live in Concord, in great Unity, and mutual Kindness.

Behold, adds he, the Five General Rules, which every one ought to ob∣serve; behold, as it were the Five Pub∣lick Roads, by which Men ought to pass. But after all we cannot observe these Rules, if these Three Virtues are want∣ing, Prudence, which makes us dis∣cern Good from Evil, Vniversal Love, which makes us love all Men, and that Resolution which makes us constantly to persevere in the Adhesion to Good, and Aversion to Evil. But for fear least some fearful Persons not well verst in Morality should imagine, that it is impossible for them to acquire these Three Virtues, he affirms, that there is no Person incapable of acquiring them; that the impotence of the Man is vo∣lu••tary. How dull soever a Man is,

should he, says he, be without any Experience, yet if he desires to learn, and grows not weary in the Study of Virtue, he is not very far from Pru∣dence. If a Man, although full of Self-love, endeavours to perform good Actions, behold him already very near that Universal Love, which engages him to do Good to all. In fine, if a Man feels a secret Shame, when he hears impure and unchast Discourses; if he cannot forbear Blushing thereat, he is not far from that Resolution of Spirit, which makes him constantly to seek after Good, and to have an Aver∣sion for Evil.

After that, the Chinese Philosopher has Treated of these Five Universal Rules, he proposes Nine particular ones for Kings, because that he considers their Conduct, as a publick Source of Happiness or Misery. They are these.

• 1. A King ought incessantly to la∣bour to adorn his Person with all sorts of Virtues.
• 2. He ought to Honour and Cherish the Wise and Virtuous.
• ...

• 3. He ought to Respect and Love those that gave him Birth.
• 4. He ought to Honour and Esteem those Ministers that distinguish them∣selves by their Ability, and those which Exercise the principal Offices of the Magistracy.
• 5. He ought to accommodate him∣self, as much as it is possible, to the Sentiments and Mind of other Mi∣nisters, and as for those that have less considerable Employs, he ought to con∣sider them as his Members.
• 6. He ought to Love his People, even the meanest as his own Children, and to share in the various Subjects of Joy or Sorrow, which they may have.
• 7. He ought to use his utmost to bring into his Kingdom several able Artificers in all sorts of Arts, for the advantage and conveniency of his Sub∣jects.
• 8. He ought kindly and courteously to receive Strangers and Travellers, and fully to protect them.
• 9. Lastly, he ought tenderly to love the Princes, and great Men of his Em∣pire,

• and so heartily to Study their In∣terests, that they may Love him, and be ever Faithful to him.

Rightly to understand the Morals of Confucius, it is here necessary to speak one Word concerning the distinction which he makes between the Saint and Wise. To the one and the other he attributes certain things in common: But to the Saint he gives some Quali∣ties and advantages, which he says, that the Wise has not. He says, That Rea∣son and Innocence have been equally communicated to the Wise, and to the Saint, and likewise to all other Men; but that the Saint has never in the least declin'd from right Reason, and has constantly preserv'd his Integrity; whereas the Wise has not always pre∣serv'd it, having not always followed the Light of Reason, because of several Obstacles he has met with in the pra∣ctice of Virtue, and especially, by Reason of his Passions, whereunto he is a Slave. So that it is necessary, that he does his utmost, that he use great Pains and Endeavours, to put his Heart

in a good posture, and to govern him∣self according ••o the Lights of Right Reason, and the Rules of Virtue.

Cusu Reasoning hereon, the better to illustrate his Masters Doctrine, com∣pares those that have lost their first In∣tegrity, and desires to regain it, to those wither'd and almost dead Trees, that notwithstanding have in the Trunk and Roots, a certain Juice, a certain Principle of Life, which makes them cast forth shoots. If, saith he, we take care of these Trees, if we Cultivate them, Water them, and Prune off the dead Branches, it will happen that this Tree will re-assume its former State. After the same manner, although one has lost his first Integrity and Inno∣cence, he need only ••xcite the Good that remains, use Pains and Industry, and he will Infallibly arrive at the highest Virtue. This last State, saith Cusu, this State of the Wise is called Giantao, that is to say, The Road and the Reason of Man, or rather, the way which leads to the Origine of the first Perfection. And the State of the Saint

is called Tientao, that is to say, The Reason of Heaven, or the First Rule which Heaven has equally distributed to all Men, and which the Saints have always observ'd, without turning either on the Right Hand, or on the Left.

As Rules do in brief contain the prin∣cipal Duties, and that we may easily retain them, Confucius gives Five to those that desire to chuse the Good and adhere thereto.

• 1. It is necessary, after an exact and extensive manner, to know the Causes, Properties, and Differences of all Things.
• 2. Because that amongst the Things which are known, there may be some which are not perfectly known, it is necessary carefully to examine them, to weigh them Minutely and in every Circumstance, and thereon to consult Wise, Intelligent and Experienc'd Men.
• 3. Although it seems that we clearly apprehend certain Things, yet because it is easie to transgress, through Preci∣pitancy, in the too much, or too little,

• it is necessary to Meditate afterwards in particular, on the things we believe we know, and to weigh every thing by the weight of Reason, with all the attentiveness of Spirit, and with the utmost exactness, whereof we are ca∣pable.
• 4. It is necessary to endeavour, not to apprehend Things, after a confused manner, it is requisite to have some clear Ideas thereof, so that we may truly discern the Good from the Bad, th•• True from the False.
• 5. Lastly, after that we shall have observ'd all these Things, we must re∣duce to Action, sincerely and constant∣ly perform and execute, to the utmost of our Power, the good Resolutions which we have taken.

We cannot better conclude this Book, than with these Excellent Words of Cu••u: Take heed, saith he, how you Act, when you are alone. Although you should be retired into the most So∣litary, and most private place of thine House, you ought to do nothing, where∣of you would be asham'd if you were

in Company or in Publick. Have you a desire, continues he, that I should shew you after what manner he that has acquir'd some Perfection governs himself. Why, he keeps a continual watch upon himself; he undertakes nothing, begins nothing, pronounces no Word, whereon he has not Medita∣ted. Before he raises any Motion in his Heart, he carefully observes him∣self, he reflects on every thing, he exa∣mines every thing, he is in a continual Vigilance. Before he Speaks he is sa∣tisfied, that what he is about to utter is True and Rational, and he thinks that he cannot reap a more pleasant Fruit from his Vigilance and Examina∣tion, than to accustom himself Cir∣cumspectly and Wisely to govern him∣self in the Things which are neither seen nor known by any.

A COLLECTION Out of Confucius's Works. The THIRD BOOK.

COnfucius's third Book is quite of another Character than the two former, as to the Method and Expressions; but in the ground it con∣tains the same Morality. 'Tis a Con∣texture of several Sentences pronounc'd at divers times, and at several places, by Confucius and his Disciples. There∣fore it is intituled Lun Yu, that is to say, Discourses of several P••rsons that Reason and Philosophize together.

In the first place there is represented a Disciple of this famous Philosopher, who declares, that he spent not a Day wherein he render'd not an account to himself of these three things.

• 1. Whether he had not undertaken some Affair for another, and whether he manag'd and follow'd it with the same Eagerness and Fidelity as if it had been his own Concern.
• 2. If when he has been with his Friends, he has discours'd them sin∣cerely, if he has not satisfied himself with shewing them some slight appea∣rance of Kindness and Esteem.
• 3. Whether he has meditated on his Masters Doctrine; and whether after having meditated on it, he has us'd his utmost Endeavours to reduce it to pra∣ctise.

Afterwards appears Confucius, giving Lessons to his Disciples. He tells them, that the Wise ought to be so occupied with his Virtue, that when he is in his House, he ought not to seek his Con∣veniency and Delight; That when he undertakes any Affair, he ought to be

diligent and exact, prudent and consi∣derate in his Words, and that though he have all these Qualities, yet he ought to be the Person on whom he ought least to confide; he whom he ought least to please: That in a word, the Wise-Man always distrus••ing himself, ought always to consult those, whose Virtue and Wisdom are known unto him, and to regul••te his Conduct and Actions according to their Counsels and Examples.

What think you of a Poor Man, says one of his Disciples to him, who being able to extenuate and diminish his Po∣verty through Flattery, refuses to ac∣cept this Offer, and couragiously main∣tains, that none but Cowards and low-spirited Men do flatter? What think you of a Rich Man, who not∣withstanding his Riches, is not proud? I say, replies Confucius, that they are both praise-worthy, but that they are not to be considered, as if they were arrived at the highest degree of Virtue. He that is poor, ought to be chearful, and content in the midst of his Indi∣gence:

Behold wherein the Virtue of the Poor Man consists; and he that is Rich, ought to do good to all: He that is of a poor and abject Spirit, does good only to certain Persons; certain Passi∣ons, certain particular Friendships cause him to act, his Friendship is in∣terested: He disperses his Wealth only with a prospect of reaping more than he sows; he seeks only his own Inte∣rest: But the love o•• the Perfect Man is an universal love, a love whose Ob∣ject is all Mankind. A Souldier of the Kingdom of Ci, said they unto him, lost his Buckler, and having a long time sought after it in vain, he at last com∣forts himself, upon the loss he had sustained, with this Reflection; A Soul∣dier has lost his Buckler, but a Souldier of our Camp has found it, he will use it. It had been much better spoken, re∣plies Confucius, if he had said, A Man has lost his Buckler, but a Man will find it; thereby intimating, that we ought to have an Affection for all the Men of the World.

Confucius had a tender Spirit, as may be judg'd by what we have said, but ••t was great and sublime. The Ancient Chineses Taught, that there were Two Gods which presided in their Houses, the one called Noao, and the other Cao. The First was respected as the Tutelar God of the whole Family, and the Last was only the God of the Fire-Hearth. Nevertheless, although the last of these Genius's was very much inferiour to the first; yet to him were render'd greater Honours than to him that had all the Domestick Affairs un∣der his Protection: And there was a Proverb which imply'd, That it was better to seek the Protection of Cao, than of Noao. As this Preference had something very Singular, and seem'd, in some measure, even to encounter those which were promoted to Gran∣deurs in Princes Courts. Confucius be∣ing in the Kingdom of Guez, and meet∣ing one day with a Praefect, which had great Authority in this Kingdom, this Minister puff'd up with the greatness of his Fortune, supposing that the Phi∣losopher

design'd to procure some Fa∣vour from the King, demanded of him by way of Merriment, the meaning o•• this Proverb, so frequent in every ones Mouth, It is better to seek the Protecti∣on of Cao, than of Noao. Confucius, who presently perceiv'd, that the Prae∣fect gave him to understand, by this Question, that he ought to address him∣self to him, if he would obtain his Re∣quest from the King his Master, and who at the same instant, made this Re∣flection, that to gain the good Will of a Princes Favourite, it is necessary to offer Incense even to his D••fects, and to forc•• ones self to Compliances, un∣worthy of a Philosopher, plainly told him, That he was wholly differing from the Maxims of the Age; that he would not address himself to him, with any address he wanted, to shew him that he ought to do it; and at the same time to Advertise him, that though he should Answer his Question, according to his Desire, he could reap no benefit there∣by, he told him, That he that had Sinn'd against Heaven, should Address himself

only to Heaven. For he adds, to whom can he Address himself to obtain the Pardon of his Crime, seeing that there is not any Deity above Heaven.

Confucius Recommends nothing so much to his Disciples as Clemency and Courtesie; always grounded upon this Maxim, That we ought to Love all Men. And to make them better to ap∣prehend the Truth of what he said, he made an Instance of Two Illustrious Princes, that were distinguish'd for this very thing in the Kingdom of Cucho. These Princes, saith he, were so mild and courteous, that they easily forgot the most hainous Injuries, and horrible Crimes, when the Offenders shew'd any sign of Repentance. They beheld these Criminals, though worthy of the severest Punishments, as if they had been Innocent; they not only forgot their Faults, but by their Carriage, made even those that had committed them, in some measure to forget them, and loose one part of the Disgrace, which remains after great Lapses, and which can only discourage in the way of Virtue.

One of this Philosophers great de∣signs being to form Princes to Virtue, and to teach the Art of Reigning hap∣pily, he made no difficulty to Addres∣sing himself directly to them, and of giving them Counsel. A Prince, said he, one day to a King of Lu, called Timcum, A Prince ought to be mode∣rate, he ought not to contemn any of his Subjects, he ought to Recompence those that deserve it. There are some Subjects that he ought to treat with Mildness, and others with Severity; there are some on whose Fidelity he ought to Rely, but there are some also whom he cannot sufficiently Distrust.

Confucius would have Princes desire nothing that other Men wish for, al∣though they are sometimes good Things, which it seems they might desire without Offence; he would have them to Trample, as I may say, upon whatever may make the Felicity of Mortals upon Ear••h; and especially to look upon Riches, Children, and Life it self, as transient Advantages, and which consequently cannot make the

Felicity of a Prince. The Emperor Yao, says this Philosopher, govern'd himself by these Maxims, and under the conduct of so good a Guide, he ar∣riv'd at a Perfection, whereunto few Mortals can attain; for it may be said, that he saw nothing above him but Heaven, to which he was intirely con∣formable. This incomparable Prince, adds he, from time to time visited the Provinces of his Empire; and as he was the delight of his People, being met one day by a Troop of his Sub∣jects; these Subjects, after having call'd him their Emperor and Father, and a••∣ter having testified their exceeding Joy at the sight of so great a Prince, cry'd out with a loud Voice, to joyn their Wishes with their Acclamations, Let Heaven heap Riches upon thee! Let it grant thee a numerous Family! And let it not snatch thee from thy People, till thou art satisfied with Days! No, re∣plys the Emperor, send up other Peti∣tions to Heaven. Great Riches produce great Cares, and great Inquietudes; A numerous Progeny produces great Fears!

And a long Life is generally a Series of Misfortunes. There are found few Emperors like to Yao, crys Confucius after this.

That which generally occasions trouble to Kings, that, which in some measure, redoubles the weight of the Burden annext to their Crown, is either the few Subjects over which they Reign, or the little Wealth which they possess. For in Brief, all Kings are not great, all Kings have not vast Dominions, and excessive Rich••s. But Confucius is of Opinion, That a King is too Ingenious to Torment himself, when these Reflections are capable of causing the least trouble in him. He says, That a King has Subjects enough, when his Subjects are Contented; and that his Kingdom is Rich enough, when Peace and Concord Flourish there. Peace and Concord, saith this Philoso∣pher, Are the Mothers of Plenty.

In fine, Confucius, in Speaking of the Duties of Princes, teaches, That it is so necessary for a Prince to be Virtuous, that when he is other∣wise,

a Subject is oblig'd by the Laws of Heaven, voluntarily to banish himself, and to seek another Country.

He sometimes complains of the dis∣orders of Princes; but the great Subject of his Complaints, is, The Extrava∣gancies of private Men. He bewails the Morals of his Age; he says, That he sees almost no Body that distin∣guishes himself, either by Piety, or some extraordinary Quality; that e∣very One is corrupted, that every One is deprav'd, and that it is amongst the Magistrates and Courtiers, chiefly, that Virtue is neglected. It is true, that Confucius seems to extend Things be∣yond Reason. Indeed, 'twas not much for this Philosopher, when in a Princes Court he found but Ten or Twelve Persons of an extraordinary Wisdom, to cry out, O Tempora, O Mores. Un∣der Vuvam's Reigns, there were Ten Men of a Consummate Virtue and Suf∣ficiency, on whom this Emperor might repose all the Affairs of the Empire: Yet Confucius exclaims against so small a number, saying, That great En∣dowments,

Virtue, and the Qualities of the Spirit, are Things very rare in his Age. He had made the same Com∣plaints in respect of the Emperor Zun, the First of the Family of Cheu, although this Prince had then Five Praefects, of whose Merit some Judgment may be made by the History of one of these Ministers, whose Name was Yu.

This Wise Minister had render'd his Memory immortal amongst the Chi∣neses, not only because it was he that invented the Secret of stopping or di∣verting the Waters that overflow'd the whole Kingdom, and which made it almost uninhabitable, but because that being an Emperor, he always liv'd like a Philosopher. He was of an Illustri∣ous Family; for he could Name some Emperors of his Ancestors: But if by the Decadency of his House, he was fall'n from the Pretensions he might have to the Empire, his Wisdom and Virtue acquir'd him what Fortune had refus'd to the Nobility of his Extraction. The Emperor Zun so thoroughly un∣derstood his Desert, that he associated

him to the Empire: And Seventeen Years after, he declar'd him his Law∣ful Successor, even to the Exclusion of his own Son. Yu refus'd this Honour, but as he vainly deny'd it, and that his Generosity might not suffer, in the pressing Sollicitations that were made him on all hands, he withdrew from the Court, and went to seek a Retreat in a Cell: But not being able so well to conceal himself, as not to remain undiscover'd in the Rocks of his Soli∣tude, he was forceably advanc'd to the Throne of his Ancestors. Never Throne was more easie of Access than this Princes, never Prince was more Affa∣ble. It is reported, that he one day left his Dinner Ten times, to peruse the Petitions that were presented him, or to hear the Complaints of the Distres∣sed: And that he ordinarily quitted his Bath, when Audience was deman∣ded of him. He Reigned Ten Years with so much Success, with so much Tranquility, and in such great abun∣dance of all Things, that of this Age it may be truly said, That it was a

Golden Age. Yu was an 100 Years old when he Died; and he Died as he had Liv'd: For prefering the Interest of the Empire before that of his Fa∣mily, he would not let his Son succeed him, he gave the Crown to one of his Subjects, whose Virtue was known unto him. A Prince, doubtless, is happy, when he can some time dis∣charge himself of the Cares which throw and press him on such a Mini∣ster; and Zun only could be so, seeing that he at one time had Five, all wor∣thy of being Seated on the Throne, but this Number was not great enough for Confucius, 'tis what made him to grieve.

Confucius says, That a Prince ought never to accept the Crown to the Pre∣judice of his Father, how unworthy soever his Father might be thereof; That it is one of the greatest Crimes whereof a Prince can be Guilty; and this occasion'd him to relate two little Histories, which Suit admirably to his Subject.

Limcum, says this Philosopher, was a King of Guei, who was twic•• Mar∣ried. As Chastity is not always the Portion of Princesses, the Queen had unlawful Familiarities with one of the Nobles of his Court; and this not be∣ing so privately manag'd, but one of Limcum's Sons by his ••irst Wife came to the Knowledge of it, this young Prince, jealous of his Fathers Honour, so highly resented it, that he design'd to kill the Queen, which he concealed not. The cunning and guilty Prin∣cess, who saw her self detected, and who had a great Influence over her an∣cient Spouse, alledg'd such plausible Reasons, to make him believe her In∣nocency, that this poor Prince, shut∣ting his Eyes against the Truth, ba∣nish'd his Son: But as Children are not culpable for their Fathers Crimes, he kept Che with him: He was the Son of this disgraced Prince. Limcum died soon after. The People recalled the Prince whom the Queens Debaucheries had banisht; and he went to receive the Crown, but his vicious Son oppos'd

him, alledging that his Father was a Parricide: He rais'd Armies against him, and was proclaim'd King by the People.

The Sons of a King of Cucho, conti∣nues he, follow'd not this way: Be∣hold a memorable Example. This King, whose History we shall relate in two Words, had three Sons: And as Fa∣thers have sometimes more tenderness for their youngest Children, than for the rest, he had so much for the last which Heaven had given him, that some days before his Death, he ap∣pointed him for his Successor, to th•• Exclusion of his other Brothers. This Procedure was so much the more ex∣traordinary, as it was contrary to the Laws of the Land. The People thought after the King's Death, that they might endeavour, without any crime, to ad∣vance the eldest of the Royal Family on the Throne. This was executed as the People had projected it; and this A∣ction was generally approved. There wa•• none but the new King, who re∣membering his Fathers dying Words,

refused to consent. This Generous Prince took the Crow•• that was pre∣sented him, put it on his younger Bro∣thers Head, and nobly declar'd that he renounc'd it, and thought himself un∣worthy of it, seeing that he had been excluded by his Fathers Will, and tha•• his Father could not retract what h•• had done. The Brother, touch'd with such an Heroick Action, conjur'd him the same moment, not to oppose the Inclination of all the People, who de∣sir'd him to Reign over them. He al∣ledged that it was he alone, that was the lawful Successor to the Crown, which he contemned; That their Fa∣ther could not violate the Laws of the State; That this Prince was overtaken with a too great Fondness, and that in a word, it in some measure belonged to the People to redress the Laws of their Kings, when they were not just. But nothing could perswade him to act contrary to his Fathers Will. Between these two Princes, there was a laudable Contestation; neither would accept the Crown: And they seeing, that this

Contest would continue a long time, withdrew from the Court; and Van∣quish'd and Victorious together, they went to end their Days in the repose of a Solitude, and left the Kingdom to their Brother. These Princes, adds he, sought after Virtue; but they sought i•• not in vain, for they found it.

He frequently relates short Histories of this Nature, wherein an Heroick Gen••rosity is every where seen to dis∣cover it self. The Women amongst the People, and even great Princesses, are therein observ'd rather to ch••s•• Death, and ••hat with their own Hands, than to be exposed to the Violences of their Ravishers. The Magistrates are there seen to quit the greatest Employs, to avoid the Disorders of th•• Court; Philosophers to censure Kings upon their Throne, and Princes who mak•• no difficulty to die, to appease the Anger of Heaven, and procure Peac•• to their People.

After this Confucius shews how th•• D••ad ought to be buried; and as this was perform'd in his time with a grea••

deal of Magnificence, so in Funeral Pomps he blames whatever seems like Ostentation, and reproves it after a se∣vere manner. Indeed, one of his Dis∣ciples being dead, and this Disciple being buried with the usual Magnifi∣cence, he cryed out when he knew it, When my Disciple was alive, he respect∣ed me as his Father, and I look'd upon him as my Son: But can I now behold him as my Son, since he has been buried like other Men?

He prohibits the bewailing the Dead with excess; and if, constrain'd by his own Grief, he shed Tears for this very Disciple, he conf••ssed he ••orgot him∣self; That in truth, great Griefs have no Bounds, but that the Wiseman ought not to be overcome with Grief; That it is a Weakness, 'tis a Crime in him.

He gives great Praises to some of his Disciples, who, in the midst of the greatest Poverty, were content with their Condition; and accounted as great Riches the Natural Virtues they had received from Heaven.

He declaims against Pride, Self-Love, Indiscretion, and against the ridiculous Vanity of those that affect to be Ma∣sters every where, against those Self-Conceited Men, who momentarily cite their own Actions, and against great Talkers, and drawing afterwards the Portraiture of the Wiseman, in opposition to what he has discours'd, he says, that Humility, Modesty, Gra∣vity, and Neighbourly Affection, are Virtues which he cannot one moment neglect, without departing from his Character.

He says, That a good Man never af∣flicts himself, and fears nothing; that he contemns Injuries, credits not Re∣proaches, and refuses even to ••ear Re∣ports.

He maintains, that Punishments ar•• too common; that if the Magistrates were good Men, the wicked would Conform their Life to theirs, and that if Princes would only advance to Dig∣nities, Persons distinguish'd by their Honesty, and exemplary Life, every one would apply himself unto Virtue,

because that Gra••deur being that which all Men Naturally Desire, every one willing to possess it, would en∣deavour to render himself worthy thereof.

He would have us avoid Idleness; to be serious, and not precipitate in our Answers; and that setting our selves above every thing, we should never be troubled, either that we are con∣temn'd, or not known in the World.

He compares Hypocrites to those lewd Villains, who the better to con∣ceal their Designs from the Eyes of Men, do appear Wise and Modest in the Day tim••, and who by the favour of the Night, do Rob Houses, and commit the most Infamous Robberies.

He says, That those that make their Belly their God, never do any thing worthy of a Man; that they are rather Brutes than Rational Creatures•• And r••turning to the Conduct of the great Ones, he very well Remarks, That their Crimes are always greater than the Crimes of other Men. Zam, the last Emperor of the Family of Cheu, says,

Confucius on this occasion, had a very irregular Conduct. But how irregular soever his Conduct was, the Disorder•• of this Emperor were only the Disor∣ders of his Age. Nevertheless, when any Debauch'd, Crimi••al, and Infa∣mous Action is mention'd, they say it is, The Crime of Zam. The Reason whereof is this, Zam was Wicked and an Emperor.

Confucius relates an infinite number of other Things of this Nature, which concern the Conduct of all sorts of Men; but most of the Things that he says, or which his Disciples do say, are Sentences and Maxims, as we have al∣ready declar'd, the most considerable of which are these that follow.

Maxims.

I.

ENdeavour to imitate the Wise, and never discourage thy self, how Laborious soever it may be: If thou canst arrive at thine end, the Pleasure you will Enjoy will Recompence all thy Pains.

II.

When thou Labourest for others, do it with the same Zeal as if it were for thy self.

III.

Virtue which is not supported with Gravity, gains no repute amongst Men.

IV.

Always remember thou art a Man, that human Nature is Frail, and that thou mayst easily fall, and thou shalt never fall. But, if happening to for∣get what thou art, thou chancest to fall, be not discourag'd; remember that thou mayst rise again; that 'tis in thy Power to break the Bands which joyn thee to thine Offence, and to subdue the Obstacles which hin∣der thee from walking in the Paths of Virtue.

V.

Take heed that thy Promises be Just, for having once promis'd, it is not lawful to Retract; we ought always to keep our Promise.

IV.

When thou dost Homage to any one, see that thy Submissions be proportion∣ed to the Homage thou owest him: There is Stupidity and Pride in do∣ing too little; but in over acting it there is Abjection and Hypocrisie.

VII.

Eat not for the Pleasure thou mayst find therein. Eat to Increase thy Strength; Eat to preserve the Life which thou hast receiv'd from Heaven.

VIII.

Labour to purifie thy Thoughts: If thy Thoughts are not ill, neither will thy Actions be so.

IX.

The Wise-Man has an Infinity of Pleasures; for Virtue has its Delights in the midst of the Severities that at∣tend it.

X.

He that in his Studies wholly applies himself to Labour and Exercise, and

neglects Meditation, loses his time: And he that only applies himself to Me∣ditation, and neglects Labour and Ex∣ercise, does only wander and lose him∣self. The first can never know any thing exactly, his Lights will be al∣ways intermixt with Doubts and Ob∣scurities; and the last will only pursue Shadows; his Knowledge will never be certain, it will never be solid. La∣bour, but slight not Meditation: Me∣ditate, but slight not Labour.

XI.

A Prince ought to punish Vice, for fear lest he seem to maintain ••t: But yet he ought to keep his People in their Duty, rather by the Effects of Clemen∣cy, than by Menaces and Punishments.

XII.

Never slacken Fidelity to thy Prince; conceal nothing from him which it is his Interest to know; and think no∣think difficult, when it tends to Obey him.

XIII.

When we cannot apply any Reme∣dy to an Evil, 'tis in vain to seek it. If by thy Advices and Remonstrances, thou couldst undo, what is already done, thy Silence would be Criminal; but there is nothing colder than Ad∣vice, by which it is impossible to pro∣fit.

XIV.

Poverty and Human Miseries are Evils in themselves, but the Wicked only resent them. 'Tis a Burden un∣der which they groan, and which makes them at last to sink; they even distaste the best Fortune. 'Tis the Wise-Man only who is always pleas'd: Virtue renders his Spirit quiet: Nothing trou∣bles him, nothing disquiets him, be∣cause he practises not Virtue for a Re∣ward. The practise of Virtue is the sole Recompence he expects.

XV.

It is only the Good Man, who can make a right choice; who can, either

love or hate with Reason, or as need requires.

XVI.

He that applies himself to Virtue, and strongly addicts himself thereto, never commits any thing unbecoming a Man, nor contrary to Right Rea∣son.

XVII.

Riches and Honours are Good; The desire of possessing them is Natural to all Men: But if these Good Things a∣gree not with Virtue, the Wise Man ought to co••temn, and generously to renounce them. On the contrary, Po∣verty and Ignominy are Evils; Man Naturally avoids them: If these Evils attack the Wise Man, it is lawful for him to rid himself from them, but it is not lawful to do it by a Crime.

XVIII.

I never as yet saw a Man that was happy in his Virtue, or afflicted with his Defects and Weaknesses; but I am not surpriz'd, because I would have h••m that delights in Virtue, to find so

many Charms therein, that for it h•• should contemn the Pleasures of the World: And on the contrary, that h•• who hates Vice, should find it so hi∣deous, that he should use all ways to keep himself from falling therein.

XIX.

It is not credible that he who uses his utmost Endeavours to acquire Vir∣tue, should not obtain it at last, al∣though he should labour but one single Day. I never yet saw the Man that wanted strength for this purpose.

XX.

He that in the Morning hath heard the Voice of Virtue, may die at Night. This Man will not repent of living, and Death will not be any pain unto him.

XXI.

He that seeks Pride in his Habits, and loves not Frugality, is not dispo∣sed for the Study of Wisdom; thou oughtest not even to hold Correspon∣dence with him.

XXII.

Afflict not thy self ••or that thou art not promoted to Grandure and Publick Dignities; Rather grieve for that thou art not, perhaps, adorn'd with those Virtues that might render thee worthy of being advanc'd.

XXIII.

The Good Man employs himself on∣ly with his Virtue, the Wicked only with his Riches. The ••irst continually thinks upon the Good and Interest of the State; but the last has other Cares, he only thinks on what concerns himself.

XXIV.

Do unto another as thou wouldst be dealt with thy self: Thou only needest this Law alone; 'tis the Foun∣dation and Principle of all the rest.

XXV.

The Wise Man has no sooner cast his Eyes upon a good Man, but he endea∣vours to imitate his Virtues: But the same Wise Man has no sooner fixt his

Sight upon a Man given up to his Vices, but mistrusting himself, interrogates himself in a trembling manner, if he be not like that Man.

XXVI.

A Child is oblig'd to serve and obey his Father. Parents have their Fai∣lures: A Child is oblig'd to acquaint them therewith, but he ought to do it with Moderation and Prudence: And if whatever Precautions he takes, he always meets with opposition, he ought to rest a while, but never desist. Coun∣sels given to Parents do frequently draw Punishments and Severities upon the Child; but on this account he ought to suffer, not to murmur.

XXVII.

The Wise Man never hastens, neither in his Studies, nor in his Words; he is sometimes as it were Mute; but when it concerns him to act, and pra∣ctise Virtue, he, as I may say, preci∣pitates all.

XXVIII.

The truly Wise Man Speaks little, he is little Eloquent. I see not, that Eloquence can be of very great use to him.

XXIX.

A long Experience is requir'd to know the Heart of Man. I imagin'd, when I was young, that all Men were Sincere; that they always Practis'd what they said; in a word, that their Mouth always agreed with their Heart: But now that I behold Things with an∣other Eye, I am convinc'd that I was mistaken. At present I hear what Men say, but I never rely thereon, I will examine whether their Words are a∣greeable to their Actions.

XXX.

In the Kingdom of Ci there was for∣merly 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 a∣nother

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 wen•• through the whole Earth. If thou demandest my Thoughts con∣cerning such a Man, I cannot refuse telling you, that he deserves great Praises, and that he had a very remar∣kable 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 pro∣perly in the Heart, that true Virtue re∣sides, I know not whether his Virtue was a true Virtue; we ought not al∣ways to Judge of Men by their out∣ward Actions.

XXXI.

I know a Man, who passes for Sin∣cere in the Peoples Mind, who was asked for something that he had not. Thou imaginest, perhaps, that he in∣geniously Confest, That it was not in his Power to grant what was ask'd of him. He ought to do it, if his Since∣rity had answer'd the report it had a∣mongst 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 pro∣moted to Honour, the Son ought not to be excluded, if he renders not him∣self 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 Empe∣rors, the Red Colour was in Vogue. Think you, that the Deities, to which our Fathers Sacrific'd under this Em∣perors 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 ac∣cept 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 for••'d to stop in the midst of the Course. Thou knowest nothing, begin to run: 'Tis a sign thou hast not as yet begun, thou shouldst not use this Language.

XXXVI.

'Tis not enough to know Virtue, it is necessary to love it; but it is not suf∣ficient to love it, it is necessary to pos∣sess it.

XXXVII.

He that persecutes a Good Man, makes War against Heaven: Heaven created Virtue, and protects it; he that p••rsecutes it, pers••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 ough•• not to contemn old Persons, nor Per∣sons of Merit: The People may imi∣tate him.

XXXIX.

A Child ought to be under a conti∣nual 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 pre∣caution, that he may never offend him, or afflict him.

XL.

Greatness of Spirit, Power and Per∣severance, ought to be the Portion of the Wise. The Burden wherewith he is loaded is weighty, his Course i•• 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 Ex∣perience. 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 Abili∣ty of the Ancients, if thou hast not Humility, thou hast nothing, thou art even th•• Man of the World that de∣serves to be contemn••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, al∣though 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 Co∣vetousness 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 re∣nounce

his O••••••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 an∣swer, 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. 'Tis true, the Victory is difficult, but it is not im∣possible; 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 Eter∣nal ••naction, than to imploy thine Eyes in beholding Sights where Rea∣son 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 D••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 com∣mands nothing impossible; but it is hard to divert him therefrom: That which often times Rejoyces others, makes him to Sigh, and forces Tor∣rents of Tears from his Eyes.

LIII.

Acknowledge thy Benefits by the return of other Benefits, but never Revenge I••juries.

LIV.

In what part of the World soever thou art forc't to spend thy Life, cor∣respond with the Wisest, associat•• with the best Men.

LV.

To Sin and not to Repent, is pro∣perly to Sin.

LVI.

'Tis good to Fast som•• times, to give thy Mind to Meditation, and to the Study of Virtue. The Wise Man is taken up with other Cares, than with the continual Cares of his Nourish∣ment. The best cultivated Earth fru∣strates the hopes of the Labourer, when the Seasons are Irregular: All the Rules of Husbandry could not secure him from Death, in the time of a hard Fa∣mine; but Virtue is never fruitless.

LVII.

The Wise Man must learn to know the Heart of Man, to the end ••hat ta∣king every one according to his own Inclination, he may not labour in Vain, when he shall discourse to him of Vir∣tue. All Men ought not to be instru∣••ted after the same way. There are divers Paths that lead to Virtue, the Wise Man ought not to ignore them.

LVIII.

Combat Night and Day against thy Vi••es; a••d if by thy Cares and Vigi∣lance,

thou gainst the Victory over thy self, couragiously attack the Vices of others, but attack them not before this be done: There is nothing more Ridi∣culous than to complain of others de∣fec••••, when we have the very same.

LIX.

The good Man Sins sometimes, weakness is Natural to him: But he ought to watch so diligently over him∣self, that he never fall twice into the same Crime.

LX.

We have three Friends that are Use∣ful to us, a Sincere Friend, a Faithful Friend, a Friend that Hears every Thing, that Examines what is told him, and that Speaks little: But we have three also whose Friendship is pernici∣ous, a Hypocrite, a Flatt••rer, and a great Talker.

LXI.

He that applies himself to Virtue, has three Enemies to conflict, which he must subdue, Incontinence when he

is as yet in the vigour of his Age, and the Blood boils in his Veins; Contests and Disputes when he is arriv'd at a mature Age, and Covetousness when he is old.

LXII.

There are three Things that the Wise Man ought to Reverence, the Laws of Heaven, Great Men, and the Words of Good Men.

LXIII.

We may have an Aversion for an Enemy, without desiring Revenge. The Motions of Nature are not always Criminal.

LXIV.

Distrust a Flatterer, a Man affected in his Discourses, and who every where boasts of his Eloquence. This is not the Character of true Virtue.

LXV.

Silence is absolutely necessary to the Wise Man. Great Discourses, elabo∣rate Discourses, pieces of Eloquence, ought to be a Language unknown to

him, his Actions ought to be his Lan∣guage. As for me, I would never Speak more. Heaven Speaks, but what Language does, it use, to preach to Men, that there is a Sovereign Princi∣ple from whence all things depend; a Soveraign Principle which makes them to Act and Move. Its Motion is its Language, it reduces the Seasons to their Time, it agitates Nature, it makes it produce: This Silence is Elo∣quent.

LXVI.

The Wise Man ought to hate several sorts of Men. He ought to hate those that divulge the defects of others, and take delight in discoursing therein. He ought to hate those that being a∣dorn'd only with very mean Qualities, and who being moreover of a low Birth, do rev••••e and temerariously mur∣mur against t••ose that are promoted to Dignities of State. He ought to hate a Valiant Man, when his Valour is not accompanied with Civility, nor Prudence. He ought to ha•••• those sorts of Men that are puff'•• 〈◊〉〈◊〉 with

Self-Love; who being always Con∣ceited of their own Merit, and Idola∣ters of their own Opinions, do as∣sault all, deride all, and never consult Reason. He ought to hate those who having very small Illuminations, do presume to censure what others do. He ought to hate proud Men. In a word, he ought to hate those who make it a Custom to spie out others Defects to publish them.

LXVII.

It is very difficult to associate with the Populace. These sort of Men grow familiar and insolent when we have too much Correspondence with them: And because they imagine they are slighted, when never so little neglected, we draw their Aversion upon us.

LXVIII.

He that is arriv'd at the Fortieth Year of his Age, and who has, hither∣to, been a Slave to some Criminal Ha∣bit, is not in a conditio•• to subdue it. I hold his Malady incurable, he will persevere in his Crime un••il Death.

LXIX.

Afflict not thy self at the Death of a Brother. Death and Life are in the Power of Heaven, to which the Wise Man is bound to submit. Moreover, all the Men of the Earth are thy Bre∣thren; why then shouldst thou weep for ••ne, at a time when so many others remain alive?

LXX.

The Natural Light is only a perpe∣tual Conformity of our Soul with the Laws of Heaven. Men can never lose this Light. It is true, that the Heart of Man being inconstant and waver∣ing, it is sometimes covered over with so many Clouds, that it seems wholly extinguish'd. The Wise Man experi∣ences it himself; ••or he may fall into small Errors, and commit light Of∣fences: Yet the Wise Man cannot be Virtuous, whilst he is in this state, it would be a Contradiction to say it.

LXXI.

It is very difficult, when Poor, not to hate Poverty: But it is possible to be Rich without being Proud.

LXXII.

The Men of the first Ages applied themselves to Learning and Know∣ledge, only for themselves, that is to say, to become Virtuous: This was all the praise they expected from their Labours and Lucubrations. But Men at present do only seek praise, they stu∣dy only out of Vanity, and to pass for Learned in the esteem of Men.

LXXIII.

The Wise Man seeks the cause of his Defects in himself: But the Fool avoid∣ing himself, seeks it in all others besides himself.

LXXIV.

The Wise Man ought to have a se∣vere Gravity, but it ought not to be fierce and untractable. He ought to love Society, but to avoid great Assem∣blies.

LXXV.

The Love of Hatred of People, ought not to be the Rule of thy Love or Ha∣tred; Examine whether they have Reason.

LXXVI.

Contract Friendship with a Man whose Heart is upright and sincere; with a Man that loves to learn, and who can teach thee something, in his turn. Other Men are unworthy of thy Friendship.

LXXVII.

He that has Faults, and strives not to amend them, ought at least to do his endeavour to conceal them. The Wise Man's Defects are like the Eclipses of the Sun, they come to every ones Knowledge. The Wise Man ought upon this account to endeavour to co∣ver himself with a Cloud. I say the same thing of Princes.

LXXVIII.

Readily abandon thy Country when Virtue is there depress'd, and Vice en∣courag'd.

But if thou designest not to renounce the Maxims of the Age, in thy retreat and exile, remain in thy miserable Country; for what Reaso•• shouldst thou leave it?

LXXIX.

When thy Countries Safety is con∣cern'd, stand not to consult, but expos•• thy s••lf.

LXXX.

Heaven shortens not the Life of Man, 'tis Man that does it by his own Crimes. Thou mayst avoid the Calamities that come from Heaven, but thou canst ne∣ver escape those which thou drawest upon thy self by thy Crimes.

FINIS.