1The Literali in China excel in many things, but besides abundance of ignorance in Philosophy, they destroy all by denying the immortality of the Soul, and affirming rewards and punishments to be only in this life, or but a little longer. At least, none but the Souls of the good (say some of them) survive: and though they confess One God, they give him no solemn worship. Their Sect called Sciequia or Sciacca, is very clear for the Unity of the Godhead, the joys of Heaven, and the torments of Hall, with some umbrage of the Trinity, &c. But they blot all with the Pythagorean fopperies, affirming these Souls which were in joy or misery, after a certain space to be sent again into Bodies, and so to continue through frequent changes to eternity: to say nothing of the wickedness of their lives. Their third Sect called Lauru is not worth the naming, as being composed of fopperies, and sorceries, and impostures. All the Japonian Sects also make the world to be eternal, and Souls to be perpetuated through infinite transmigrations. The Siamenses, who seem the best of all, and nearest to Christians, have many fopperies, and worship the Devil for fear, as they do God for love. The Indian Bramenes, or Banians, also have the Pythagorean errors, and place their piety in redeeming Brutes, because they have Souls which ⟨p. 201⟩sometimes were humane. The Persians dispersed in India, who confess God, and Heaven, and Hell, yet think that these are but of a thousand years duration. And it is above a thousand years since they believed, that the world should continue but a thousand years, and then Souls be released from Hell, and a new world made.
1The Literali in China exel in many things, but besides abundance of ignorance in Philosophy, they destroy all by denying the immortality of the Soul, and affirming rewards and punishments to be only in this life, or but a little longer. At least, none but the Souls of the good (say some of them) survive: and though they confess One God, they give him no solemn worship. Their Sect called Sciequia or Sciacca, is very clear for the Ʋnity of the Godhead, the joys of Heaven, and the torments of Hall, with some umbrage of the Trinity, &c. But they blot all with the Pythagorean fopperies, affirming these Souls which were in joy or misery, after a certain space to be sent again into Bodies, and so to continue through frequent changes to eternity: to say nothing of the wickedness of their lives. Their third Sect called Lauru is not worth the naming, as being composed of fopperies, and sorceries, and impostures. All the Japonian Sects also make the world to be eternal, and Souls to be perpetuated through infinite transmigrations. The Siamenses, who seem the best of all, and nearest to Christians, have many fopperies, and worship the Devil for fear, as they do God for love. The Indian Bramenes, or Bannians, also have the Pythagorean errors, and place their piety in redeeming Bruits, because they have Souls which ⟨p. 201⟩sometimes were humane. The Persians dispersed in India, who confess God, and Heaven, and Hell, yet think that these are but of a thousand years duration. And it is above a thousand years since they believed, that the world should continue but a thousand years, and then Souls be released from Hell, and a new world made.
- 1Sed haec cadem num censes apud cos iplos valere, nisi admodum paucos à quibus inventa, disputata, conscripta sunt? Quotus enim quisque Philosophorum invenitur, qui sit ita moratus, ita animo ac vitâ constitutus ut ratio postulat? qui disciplinam suam non ostentationem scientiae, sed legem vitae putet? qui obtemperet ipse sibi, & decretis suis pareat? Videre licet alius tanta levitate & jactatione, ut iis f•erit non didicisse necleus: alio• pecuniae cupdo•, gloriae nonnul los, multos lib dinum servos: ut cum corum vita mirabibiliter pugnet oratio: quod quidem mihi videtur turpissimum. Ut enim si Grammaticum see professus quispiam barber loquatur, aut si absurd canat is, qui se haberi velit musicum, hoc turpior sit, quod in eo ipso peccet, cujus profitetur scientiam: sic Philosophus in ratione vitae peccans, hoc turpior est, quod in officio, cujus magister esse vult, labitur, artemque vitae professus, delinquit in vitâ. Cic. Tusc. l. 2. pag. 252.Sed haec cadem num censes apud cos iplos valere, nisi admodum paucos à quibus inventa, disputata, conscripta sunt? Quotus enim quisque Philosophorum invenitur, qui sit ita moratus, ita animo ac vitâ constitutus ut ratio postulat? qui disciplinam suam non ostentationem scientiae, sed legem vitae putet? qui obtemperet ipse sibi, & decretis suis pareat? Videre licet alius tanta levitate & jactatione, ut iis f•erit non didicisse necleus: alio• pecuniae cupdo•, gloriae nonnul los, multos lib dinum servos: ut cum corum vita mirabibiliter pugnet oratio: quod quidem mihi videtur turpissimum. Ut enim si Grammaticum se professus quispiam barbare loquatur, aut si absurde canat is, qui se haberi velit musicum, hoc turpior sit, quod in eo ipso peccet, cujus profitetur scientiam: sic Philosophus in ratione vitae peccans, hoc turpior est, quod in officio, cujus magister esse vult, labitur, artemque vitae professus, delinquit in vitâ. Cic. Tusc. l. 2. pag. 252.
