Did you ever suppose for a moment that the Chinese people had or have a code of morals, that they have any notion whatever of what it is to be good? I remember well before I came to China that I was of that opinion. I thought that where there was no Bible there was no attempt whatever at trying to be good. I was forgetful of the fact that God has his witnesses for righteousness among all peoples. There are many people in China who have far more delight in doing what they think is good than in doing what they know to be bad. You will meet such people among the rich and the poor, among the educated and the illiterate Chinese.
In reading Chinese books and tracts you often meet with very beautiful phrases. You seem to think that you are reading somewhere in the Proverbs of Solomon. You wonder how it is that these Chinamen were able to write such good words. Where did they come from? The best men that ever lived in China, as far as we know, lived four or five, and some, perhaps, seven or eight hundred years before the birth of Christ. These men wrote many words that are very beautiful, and one would think that they had some connection with the Chaldeans of old, from whence Abraham sprang. The writings of these old Chinese sages greatly influenced Confucius, much in the same way that Socrates is said to have influenced Plato. The Chinese people still look to Confucius as the father and founder of their literature, and, indeed, as the keeper and preserver of their nation.
I happened to be reading a Chinese book the other day. It is about the size of Bunyan's “Grace Abounding,” but has a variety of subjects. The author or editor gives the title, “Pointing toward the South Pole. Rules for Life.” There are several things in the book which you might like to read, because it gives one a fairly accurate idea of what an intelligent Chinaman knows. At present I have selected what I call his moral alphabet, which the author has evidently collected from the Chinese classics, that is, from the writings of Confucius and Mencius, and several other writers of fame. But do not suppose that the Chinese live up to this code of morals. It is to them little more than paper morality, for the teaching of the sages has not filtered down into their life. But you will wonder how it is that away from the influence of Christianity such a code of morals was possible. Slightly condensed, it proceeds thus:—
“Be truthful or guileless.”
“Be honest, true-hearted, and sincere.”
“Be a brave man, such as could overcome a thousand.”
“Be an honest leader. Never deceive your men.”
“Be distinguished.”
“A man of ability and talent is worthy of admiration.”
“We praise intelligence.”
“We ought to be liberal in our views, tolerant with those who differ from us.”
“One ought to be patient under persecution, ready to bear his load.”
“Be loyal to your king, and a patriot.”
“Be single-minded, not double-minded.”
“Be scrupulous in small matters as in matters more weighty.”
“Aim at being a man of decision; be like a judge.”
So ends the code. A man who had fulfilled all the above would be an admirable man. But I have never yet read or heard of any Chinaman who has attained to such a degree of excellence, and I do not believe for a moment that any human being, apart from the influence of Jesus Christ, can fulfil even the Chinese sages’ standard of morals.
You will notice that only a very limited number of these noteworthy sayings or counsels apply to all Chinese; the majority are addressed to such as aim at being, or already are, men in the offices of state, or generals on the battle-field, leading armies, fighting the enemies of their country, in order to make the throne of the king and the prosperity of the people secure.—N. Y. Observer.