The Rise of the Movement
By J. O. CORLISS
History of the Early Advent Awakening in China—No. 1
FROM history we learn that China has not always been so deeply dyed in heathenism as it now appears to Christian nations. According to the records of the Celestials themselves, during the three dynasties which preceded the second century before Christ, the Chinese nation believed in and trusted the God of heaven. Then for some centuries following that, people were deluded by belief in the genii, or supposed good or evil spirits which preside over men's destinies from their birth. But as early as A. D. 58, the Han dynasty brought in the institutions of Buddha, and “set up temples and monasteries to the great injury of the country.” Notwithstanding the malign influence of this form of heathenism, which has prevailed in China for centuries, there have been, at times, those who sincerely longed for a faith which could give genuine comfort. To such the Lord has revealed himself through some remarkable means, and although many thus honored have not always used their benefits in the best way, God has continued to reveal his truth to such for a witness of his faithfulness in meeting the needs of those sincerely desiring it. An illustration of this is brought to our notice in the great religious awakening in China that began the same year that William Miller began to stir the world with his message of the near coming of the Lord. So mysterious, indeed, was that movement in the far East, both in point of time and in the rapidity with which its influence extended, that one can hardly help believing it to have been in fulfilment of the angelic message which was to go to every nation, kindred, tongue, and people, calling on them to “worship him that made heaven, and earth, and the sea, and the fountains of waters.” In order that the reader may get a clear idea of this movement, it will be necessary here to refer to a Chinese custom of that period. The time-honored usage was to fill all the civil offices in the government, except a few of the highest, from the ranks of those who had excelled at the periodical examinations for literary degrees. There came from the district of Hwa to one of these examinations held in the provincial capital of Canton, in October, 1833, a sixteen-year-old youth named Hung-sew-tseuen. He possessed extraordinary ability, having devoted his whole previous life to study; but, as often happens, he was refused the honor he so earnestly sought, and another, less competent than he, was permitted, through powerful influence, to reap the reward which properly belonged to Hung-sew-tseuen. Stung with a sense of the injustice done him, the young aspirant for honors felt deeply humiliated, and, in meditating upon his severe disappointment, he concluded that a knowledge of Confucian doctrines could not give him the desired distinction. Just then he met a strange-looking man, with a long beard, who gave him a book entitled “Keuen-she-leang-yan,” meaning “Good Words Exhorting the Age.” Turning its pages carefully, he soon gathered its teachings, which were that men ought to believe in God and Jesus Christ, to obey the ten commandments, and not worship devils. The old man from whom the disappointed student received the book was a native preacher named Leang Afa. He and two companions usually made their way to the city at the time of these examinations, and distributed portions of Scripture and tracts among the multitudes of students who assembled from the towns and villages within the radius of a hundred miles or more. Hung-sew-tseuen embraced the new doctrines thus placed before him, with all the ardor of a young and active mind. Returning to his home district, he gave himself over to meditation in the new religion. So absorbed did he become in it, and so earnestly did he study it, that a period of sickness followed. During this experience (in the year 1837), he had a vision through which he was instructed in doctrines corresponding to those found in the book he had received. This so strongly impressed him that he immediately began public speaking, and in his own life rigidly adhered to the teaching he had so strangely received. But his task of instructing others was not altogether the smoothest. A few received the new faith, others hesitated. Some who were controlled by iconoclastic zeal were persecuted by the adherents of idolatry. This persecution scattered the believers, and they carried a knowledge of their doctrines to the villages of adjacent provinces. In a few years, more than two thousand persons embraced Christianity, and multitudes of others sympathized with it. But as the new faith grew among the people, the magistrates opposed it, and persecuted its adherents and abettors. Two of their preachers were put to death. Two others were sent back to their homes under military escort. On the journey they had to pass through a village where dwelt many converts. These attempted a rescue, bringing on a collision in which blood was spilled. A spark was thus kindled, which grew into a civil war, and branded the movement under Hung-sew-tseuen as rebellion. So much for the general history of the10movement referred to. In another paper the doctrines and practises of these people will be dwelt upon.