"God has divided the kingdoms of the world, and made the ocean to be a boundary for them, just as a father divides his states among his sons; every one of whom ought to reverence the will of his father, and quietly manage his own property. Why should now these Manchoos forcibly enter China, and rob their brothers of their estate?"
Again, at a later period he said:—
"If God will help me to recover our estate, I ought to teach all nations to hold every one its own possessions, without injuring or robbing one another; we will have intercourse in communicating true principles and wisdom to each other, and receive each other with propriety and politeness; we will serve together one common heavenly Father, and honour together the doctrines of one common heavenly Brother, the Saviour of the world; this has been the wish of my heart since the time when my soul was taken up to heaven."
It is a pity the monarchs of Europe and their statesmen possess not the sentiments of the "Coolie King."
In the latter part of the year 1846, a Chinaman named Moo arrived at Hung's village from Canton. He informed him missionaries were preaching the true doctrine in that city. Sui-tshuen and his cousin Hung-jin were unable to visit the city, being engaged by their schools. Moo, upon his return to Canton, mentioned to a Chinese assistant of Mr. Roberts (missionary) the existence of the God-worshippers. This assistant having written and invited Hung and his cousin to Canton, in 1847 they visited that city, and studied Christianity under Mr. Roberts and other missionaries. Upon the expiration of one month they returned to their village with two converts; they all preached here a short time, and then went back to Canton, Hung-jin remaining at home. For some time Hung-sui-tshuen continued his studies in Canton; but at last, through the intrigues of some of Mr. Roberts' assistants, who became jealous of his superior talent, he left that city, and started upon a tour to Kwang-si, in search of his friend Fung-yun-san.
After a journey of much suffering, by reason of his poverty, Sui-tshuen at last reached the abode of his cousin Wang. He soon heard of Yun-san's earnest and successful career at "Thistle Mount;" and, rejoicing, joined him, preaching the Gospel and teaching everywhere.
These primitive Christians soon numbered two thousand, and were increasing day by day. Rapidly the surrounding country came under the influence of the new doctrine. "Men of great influence, and graduates of the first and second degrees, with great numbers of their clans, joined the congregation."
Hung-sui-tshuen, upon his arrival, immediately replaced their former books with copies of the Bible he had brought from Canton; reserving only such parts as were of the New Testament.
Ere long commenced the iconoclastic impulse that has since proved one of the greatest characteristics of the Ti-ping revolution. In the department of Siang, Kwang-se, an idol named "Kan-wang-ye" had long been celebrated, the natives far and near believing in its power. Hung-sui-tshuen becoming acquainted with their grossly superstitious and ignorant veneration for this idol, was greatly enraged, and with three friends, including Fung-yun-san, started for the temple. Reaching the place, they found the idol of a dreadful and imposing aspect; nothing daunted, Sui-tshuen with a stick dashed the idol to pieces, destroying its fine raiment and the vessels of spices and incense.
When the people became aware of this desecration of their idol, they set about apprehending the perpetrators. A young boy becoming, as they thought, possessed by the demon, told them not to molest the destroyers. The people therefore desisted, and this event greatly advanced the reputation of Hung-sui-tshuen, soon leading to an important addition to his followers.
The iconoclastic zeal thus introduced was quickly followed up by the destruction of many images. Upon this the officials, for the first time, came into contact with them, and Fung-yun-san and another were imprisoned, mainly through the malignancy of a rich graduate named Wang, who bribed the magistrate for that purpose. Eventually, the God-worshippers induced the same official to release their friends, but only Fung-yun-san was restored to them; the other had expired in prison, through the brutal treatment of his Manchoo jailers.
About this time—the latter part of 1848—Hung-sui-tshuen's father died, at the age of seventy-three. He had long given over the errors of idolatry, and had received Christian baptism. Upon his death-bed he admonished his children, saying:—"I am now ascending to heaven: after my decease, you must not call any Buddhist priests, or perform any heathen ceremonies, but merely worship God, and pray to him."
At the end of 1848, Hung-sui-tshuen and his friend Fung-yun-san left the congregation of God-worshippers at Thistle Mount, and returned to their homes.
About the middle of 1849 they again set out for their friends in Kwang-si. At the end of this year, during his absence, the first son of Hung-sui-tshuen was born; at the instant of his birth the following singular circumstance took place:—"Thousands of birds, as large as ravens and as small as magpies, made their appearance. They continued long hovering about in the air, and finally settled in the trees behind the dwelling of Sui-tshuen. These birds remained in the neighbourhood of the village about one month, to the astonishment of the people, who said that the crowd of birds came to do homage to the new-born king."
Upon their arrival, Hung-sui-tshuen and Yun-san were joyfully received by the God-worshippers. They now heard of singular occurrences having taken place among the brethren during their absence. It appeared that, often while engaged in prayer, one or other of them was seized by a sort of fit, and falling to the ground in a state of ecstasy, was moved by the spirit, and uttered extraordinary words of exhortation, reproof, or prophecy. The more remarkable of these rhapsodies were noted down, and reserved for the inspection of Hung-sui-tshuen. Those he principally pronounced as true were uttered by one Yang-sui-tshin, who afterwards became one of the principal Ti-ping chiefs. This same Yang was said to possess the power of healing sickness by intercession for the afflicted, many having been cured in a wonderful manner, after prayer to God.
Hung-sui-tshuen compelled his followers to observe strict order, and although Fung-yun-san was the original chief and founder of the congregation, they all, with one accord, acknowledged the superiority of the former; electing him as their leader, as well for his personal merit as his extraordinary ability to command and organize a strict discipline among so heterogeneous a multitude as themselves.
At this time, Hung prohibited the use of opium, and even tobacco, and all intoxicating drinks, and the Sabbath was religiously observed. About the same period he sent to Kwang-tung for his whole family, giving as his reason, that a pestilence would shortly visit the earth, and carry off the unbelievers. Singularly enough, some parts of Kwang-si were visited by a malignant distemper, whereby the number of his adherents was greatly increased, many believing they escaped disease merely by joining the God-worshippers.
About the end of the year 1850, a civil war broke out between the Punti men and the Hakkas. Although at first the Hakkas were victorious, being a more hardy and adventurous people than the Puntis, the superior numbers of the latter soon prevailed, who, not contented with defeating the enemy, followed up the victory by even destroying their habitations. In dire distress, the Hakkas sought a refuge among the God-worshippers, willingly adopting their religion.
So great a celebrity had the God-worshippers attained in Kwang-si, that not only the Hakkas came to them, but many outlaws, who refused allegiance to the Manchoo; and all persons in distress, or in any way afflicted, together with their families.
With a far-seeing discernment, Hung-sui-tshuen had long expected the course of events that at last resulted from the presence of so many various elements, for the most part obnoxious to the Government. His plans were arranged, his resolution fixed, and he only awaited a favourable opportunity to act. The following ode, which he composed about this time, affords an index of his intentions:—
"When in the present time disturbances abound,
And bands of robbers are like gathering vapours found,
We know that heaven means to raise a valiant band
To rescue the oppressed