The poet then proceeds to inveigh against lewdness, which he says calls down on those who practise it the wrath of Heaven, and brings with it its own punishment. He therefore exhorts his readers to immediate reformation, and refers them to the four prohibitions against improprieties, given out by a disciple of Confucius, who forbad the looking upon, the listening to, the talking about, or the imagining of any uncleanness.
His next exhortation is to filial piety, which he urges from the example of the inferior animals, saying that if we neglect this obvious duty, we show ourselves to be worse than the brutes. The poet then exhorts to the imitation of superior men, such as the great Shun, who moved Heaven with his filial piety; he reminds his readers of their obligations to their parents, which by their utmost effort they never can repay; and concludes by a motive of the strongest kind, saying, that in obeying our parents we shew our obedience to God
The 5th commandment having been disposed of, the writer proceeds to the 6th, and prohibits murder, on the ground that all men are brethren, and that their souls come alike from God, who views all mankind as his children; various examples are then given from Chinese history of the regard for human life, or the want of it, which was manifested by celebrated men, and of the recompense which followed it.
Offenses against the 8th commandment then occupy the poet's attention, and theft is denounced as contrary to benevolence. After relating various instances of upright principle exhibited by the Chinese worthies of antiquity, the poet says, "From of old the honest and good have cultivated virtuous principles; riches and honours are but fleeting clouds, that cannot be depended upon; if by killing one innocent person, or doing one act of unrighteousness, the ancient worthies could obtain empire, they would not allow themselves to practise it."
The poet then denounces witchcraft and magic arts; life and death, he says, are determined by Heaven, why then deceive people by the manufactures of charms; wizards and necromancers have always involved the world in poverty: the devil's agents have done service to devils, and the gates of hell stand open to receive them.
Gambling comes in for a share of the poet's reprobation: the vicious gamester, he says, conceals the dagger with which he strikes his victim, therefore we are to beware of a practice which is opposed to reason. The getting of unrighteous gain, he avers, is like quenching one's thirst with poison: the more you gamble the poorer you become.
