Disorganization will go on to destroy it more and more, and yet there is hope for the people, with their veneration for the relations of society, with their devotion to learning, and with their habits of industry and sobriety; there is hope for them, if they will look away from all their ancient sages, and turn to Him, who sends them, along with the dissolution of their ancient state, the knowledge of Himself, the only living and true God, and of Jesus Christ whom He hath sent. 8. I have little more to add on the opinions of Confucius. Many of his sayings are pithy, and display much knowledge of character; but as they are contained in the body of the Work, I will not occupy the space here with a selection of those which have struck myself as most worthy of notice. The fourth Book of the Analects, which is on the subject of zan, or perfect virtue, has several utterances which are remarkable. Thornton observes:-- 'It may excite surprise, and probably incredulity, to state that the golden rule of our Saviour, 'Do unto others as you would that they should do unto you,' which Mr. Locke designates as 'the most unshaken rule of morality, and foundation of all social virtue,' had been inculcated by Confucius, almost in the same words, four centuries before [1].' I have taken notice of this fact in reviewing both 'The Great Learning' and 'The Doctrine of the Mean.' I would be far from grudging a tribute of admiration to Confucius for it. The maxim occurs also twice in the Analects. In Book XV. xxiii, Tsze-kung asks if there be one word which may serve as a rule of practice for all one's life, and is answered, 'Is not reciprocity such a word? What you do not want done to yourself do not do to others.' The same disciple appears in Book V. xi, telling Confucius that he was practising the lesson. He says, 'What I do not wish men to do to me, I also wish not to do to men;' but the master tells him, 'Tsze, you have not attained to that.' It would appear from this reply, that he was aware of the difficulty of obeying the precept ; and it is not found, in its condensed expression at least, in the older classics. The merit of it is Confucius's own. When a comparison, however, is drawn between it and the rule laid down by Christ, it is proper to call attention to the positive form of the latter, 'All things whatsoever ye would that men should do unto you, do ye even so to them.' The lesson of the gospel commands men to do what they feel to be right and good. It requires them to commence a course of such conduct, without regard to the conduct of others to themselves. The lesson of Confucius only forbids men to do what they feel to be wrong and hurtful. So far as the point of priority is concerned, moreover, Christ adds, 'This is the law and the prophets.' The maxim was to be found substantially in the earlier revelations of God.