"...One of the many Jesuit works appearing in 17th century China that deal in greater detail with aspects included in the Tianzhu shiyi, in this case, Verbiest's (orig. 1670) work on the retribution of good and evil."--Cf. Standaert, Handbook of Christianity in China, v.1, p. 613

Cover illustration: Bibliothèque nationale de France. Courant 6978
明末清初耶穌會思想文獻匯編 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第18冊.

Local access dig.pdf. in folder: [Andrew Chung Series].

JapSin I, (38/42) 38/1.2
Shan’e bao lüeshuo 善惡報略說.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
Eleven folios, Chinese bamboo paper.

This booklet is found at the end of the above mentioned booklet. The last folio has: 康熙九年庚戌仲春治理歷法耶穌會士南懷仁述 (Narrated by Nan Huairen, S.J., who is in charge of the calendar, in the second month of the ninth year of the Kangxi reign [1670]). This book is a brief treatise on the remuneration of the good and the bad.
Cf. Pfister, p. 353, no. 4; Hsü 1949, p. 76; Courant 6978; Cordier, no. 347; Couplet, p. 42. See also Jap-Sin II, 46 (duplicate).

Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, p. 36.

JapSin II, 46
Shan'e bao lüeshuo 善惡報略說.
By Nan Huairen 南懷仁 (Ferdinand Verbiest).
One juan. Bamboo paper, bound in European style. No date or place of publication.

The label on the cover gives three characters: 善惡報. The Latin inscription reads: “Retributio bonorum | et malorum | a p. Ferdin. Verbiest | S.J.”

On the eight month of the eighth year of the Kangxi reign [1669] the princes and ministers frequently came together to discuss the Catholic affairs. They sent in joint memorials to the effect that Yang Guangxian, a persona non grata, had calumniously accused Catholicism of being a false religion. But we have come to the conclusion that to become Catholics does not involve the believers in evil and disorderly behavior. We therefore [believe] that the believers should be allowed to continue their practices. What has been said has been kept as a record. As soon as the meeting was over, some of the ministers asked me why it is that, if God wishes men to do good and thus to enjoy happiness, [many of the] good-doers are not rewarded with happiness in this life! [On the other hand] evil-doers often escape immediate punishment. Why are they allowed to enjoy wealth and high position and be happy throughout their lives? On the other hand the good people are usually poor; they have to bear sufferings and disasters. Does this not make one doubt of the existence of a Lord in heaven and earth or that this Lord is unjust? To this I replied . . .

Cf. Jap-Sin I, (38/42) 38/1.2 This book was reprinted by Zikawei (ed. 5^a, 1926, one volume, eighteen pages).
Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, p. 350.

Full bibliographic citation see: Ad Dudink & Nicolas Standaert, Chinese Christian Texts Database (CCT-Database).

本書據法囯巴黎尚蒂宜耶穌會圖書館藏本排印.
Cover illustration: Bibliotheque des Fontaines
明末淸初耶稣会思想汇编 = An expository collection of the Christian philosophical works between the end of the Ming dynasty and the beginning of the Qing dynasty in China ; 第50册.

Local access dig.pdf. in folder: [Andrew Chung Series].