The Doctrines Advocated
By J. O. CORLISS
History of the Early Advent Awakening in China—No. 2
The followers of Hung-sew-tseuen called themselves at first Shangte-hwein, that is, the “Society of God.” So long as they retained this name, their work was wholly religious; but through an unfortunate train of circumstances, they were led to seek the government of the empire, and for two reasons: First, they gathered from the study of the prophetic scriptures that a Tien-Kwor, or heavenly kingdom, was soon to come, which would transform the kingdoms of this world into the kingdom of Christ. So anxious were they to see this accomplished, that they sought to assist in its realization. In order to bring this about they believed that their first step should be to secure the expulsion of the hated Manchu tyrants, who, for two centuries, had usurped the throne of their nation. This accomplished, they believed the way would be open to subvert the idolatrous system then in vogue, and to incorporate the whole nation into one empire of “universal peace.” This led them to adopt the name, or style, of Tae-ping-teen-kwoh, which means, “Celestial Kingdom of Universal Peace.” The second reason for their attempt to change the form of civil government, was to secure the privilege of meeting for public worship, which had been denied them shortly after the opening of their persecution, which was briefly referred to in the preceding article of this series. To secure what they believed to be their rights, an extensive organization was finally effected in 1850, and Hung-sew-tseuen was named king, with the title of Tae-ping, or “Grand Pacificator.” Their general organization was maintained much the same as was that of the early apostles of Christ. They had a common fund, a common table, and a common object. Their earlier movements were directed to the gathering of their scattered adherents from the mountain fastnesses of surrounding regions, and to collecting funds for their cherished object. Their moderation and courage at first brought them considerable success. At least one viceroy of great influence was induced to join them in their work. Notwithstanding the mistake the Tae-pings made in attempting to overthrow the civil government, they tenaciously held the Bible to be supreme, and manifested a desire to follow its teachings. Indeed, they attempted to follow the very letter of the Old Testament in dealing with those whom they believed to stand in the way of their establishing a theocracy in the earth. But for all this, those who have written concerning this people, agree that their morals were unimpeachable. Sir George Bonham relates that in a conversation11with one of their princes, he asked the Englishman if he knew the “Heavenly Rules.” Sir George, not being sure of his ground, asked if they were ten in number. An affirmative answer was given. Sir George then began to repeat some of the commandments, when the prince laid his hand on the Englishman’s shoulder, exclaiming, “The same as ourselves! the same as ourselves!” After the capture of Nankin by the Tae-pings, it was reported that the imperial troops had recaptured the city. Dr. Medhurst met a man of that region and asked him, “Is it true that the imperialists have retaken Nankin?” With a derisive smile, he answered, “No! they will never take it!” “Why?” asked the missionary. “Because,” was the reply, “those who have taken Nankin are Sabbath men.” “But what has that to do with it?” “Why, they worship Yesu.” “Where did they learn this?” “Do you know Luslaff?” (the name by which Gutzlaff, the great missionary, was known) asked the native. “Yes, I know him.” “Well, you know we used to go to his house and hear him talk; and there are many people in Quangshi and Quang-tung, worshipers of Yesu, ready to join them.” “But,” said the missionary, “how is it that these men are so cruel as to destroy the priests at Nankin? That is not like worshipers of Yesu.” “Why should they not destroy them?” asked the other. “You know there is not such a set of vile scoundrels in the world as they are. They corrupt our women and children, and no good can come while they are allowed to live.” As to the meaning of the expression “Sabbath men,” Dr. Medhurst says that they kept their Sabbath on Saturday. Mr. E. C. Bridgman, also, in writing of these peculiar people in the North China Herald of July 22, 1854, says: “Our Saturday we found observed by them as a Sabbath day.” He refers also to their forms of worship, saying that some of the people were exceedingly reverent in their devotions. The commandments of God and the faith of Jesus seem to have been firmly fixed in their minds, even though they made the fatal mistake of attempting to be National Reformers. But more of this in the next.