The mission fields of the world

Material Information

The mission fields of the world Africa (South) and Madagascar
Cousins, W. E ( William Edward ), 1840-1939
Clark, H. E ( Henry Ecroyd ), 1836-1906
Conference on the Protestant Missions of the World, (1888
Place of Publication:
James Nisbet
Publication Date:
Physical Description:
pp.291-298 : ;


Subjects / Keywords:
Missions -- Madagascar ( lcsh )
Missions -- Africa, Southern ( lcsh )
Missions -- Afrique du Sud
Asa fitoriana -- Madagascar
Spatial Coverage:
Africa -- Madagascar
Afrika -- Madagaskar
Afrique -- Madagascar
-20 x 47 ( Madagascar )


From: Report of the Centenary Conference on the Protestant Missions of the World, held in London, June 9th - 19th, 1888; vol.1
Statement of Responsibility:
[by W.E. Cousins and Henry E. Clark]

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SOAS, University of London
Rights Management:
All applicable rights reserved by the source institution and holding location.
Resource Identifier:
268612 ( aleph )
X180375449 ( oclc )
WYM 5F.29/666777 ( soas classmark )


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EXETER HALL (JUNE 9th—19 th),
Secretary of the Conference;


Printed by Hazell, Watson, & Viney, Ld., London and Aylesbury.

The report of the Centenary Conference on Foreign Missions, which
met in Exeter Hall in the month of June last, we now submit
to the public.* The main objects of the Conference we can best
describe in the language of Sir William Hunter in his article in the
Nineteenth Century of July, in these words:—
“St. Paul, when he made answer before princes and governors, was
wont to divide his defence between eloquent vindication and well-weighed
argument. [Put by Sir William W. Hunter] The great Missionary Apologia of last month
wisely followed the same lines. A series of crowded public meetings awakened enthusiasm, and powerfully urged the religious claims of Missionary enterprise. A separate series of open
conferences quietly and accurately examined into the important problems
of Missionary work. It is full time that to some of the questions thus
raised an honest answer should be given. During a century Protestant
Missionaries have been continuously at labour, and year by year they
make an ever-increasing demand upon the zeal and resources of Christendom.
Thoughtful men in England and America ask, in all seriousness, What
is the practical result of so vast an expenditure of effort? And, while
the world thus seeks for a sign, the Churches also desire light. What
lesson does the hard-won experience of the century teach? — the experience
bought by the lives and labours of thousands of devoted men and women
in every quarter of the globe. What conquests has that great Missionary
* The term “centenary” is employed with sufficient accuracy in reference
to a Conference on work earned on over a lengthened period, nearly reached by
many Societies and preceded by a few. It would have been wrong if used in
regard to the celebration of an event. Each Society may have its own centenary
celebration with which our Conference in no way interferes.

army made from the dark continents of ignorance and crue rites? What
influence has it exerted on the higher Eastern races who have a religion,
a literature, a civilisation older than our own? How far does the
Missionary method of the past accord with the actual needs of the
“For the first time the Protestant Missionary Societies of the world
have given an organised and authoritative reply to these questions. The
Centennial Conference, which assembled in London in June, devoted fifty
meetings to a searching scrutiny into each department of Missionary
labour and to the public statement of the results.”
They are expressed in more prosaic terms in the following extract
from the programme: —
“The great object of the Conference is to stimulate and encourage all
evangelistic agencies, in pressing forward, in obedience to the last command
of the risen Saviour, 'Go ye therefore, and make disciples of all nations,'
especially in those vast regions of the heathen world in which the people
are still 'sitting in darkness and in the shadow of death,' without a
preached Gospel, or the written 'word of God.'
The means proposed for the accomplishment of this great object are,
to take advantage of the experience of the last hundred years of Protestant
Missions, in the light of God’s Word, by gathering together Christians of
all Protestant communities engaged in Missionary labours throughout the
world, to confer with one another on those many important and delicate
questions which the progress of civilisation and the large expansion of
Missionary work have brought into prominence, with a view to develop
the agencies employed for the spread of the 'Gospel of the grace of God.'
The ends aimed at may be classed under three heads: —
1st. To turn to account the experience of the past for the improvement
of the methods of Missionary enterprise in the foreign field.
2nd. To utilise acquired experience for the improvement of the methods
for the home management of Foreign Missions.
3rd. To seek the more entire consecration of the Church of God,
in all its members, to the great work committed to it by the Lord.'
[Missionary results incommensurable.]
The answer to the questions so well put by Sir William Hunter be answered by the following Report of the pro-
ceedings. At the same time it is well to remember that
the results of Missionary labour are too subtle to be
tabulated, and too extensive, varied, and far-reaching to be fully

stated even at fifty meetings; while, as to the Conference itself,
it is premature to look for results so soon after the meetings
have been held. All has been said, but all has not premature
been done. The effect of it is only beginning to be exPectations-
felt, and we hope that the publication of the Report will extend
and deepen the impressions already made. Apart from all visible
results, however, the influence of so many earnest men coming,
into personal contact with one another, the communion of heart
with heart, and the fellowship of kindred spirits, will tell on the
life and character of each, and will increase both love and zeal.*
As for the effects on the Church and Missionary Societies that must
be the work of time. The English mind is too solid and well poised
to be suddenly moved out of its beaten path by a series of meetings,
however numerous, or a number of speeches, however eloquent. It
takes time for reflection and forethought, but when Saxon
conviction is carried home and plans are formed, its habits,
impulses are the more powerful and permanent.
It is alien to the character of the Anglo-Saxon race to attempt
to accomplish by laws and regulations movements which can only
be carried out through an administrative body, and Legislation
to have formed such a body at this time would have without an
been premature. It is more in. harmony with the
Saxon genius to accomplish great results in the moral, political,
and religious world, through the spread of information and general
enlightenment, trusting to the sincerity and loyalty of those
interested carrying out, by voluntary and free agency, the general
consensus of the majority. We shall refer again to some of
those questions on which rules and regulations have been desired
by some of our friends, especially those from foreign parts. It
is not impossible, and it would be in many ways desirable, that
a future Conference of a similar kind should not only arrive at
such complete unanimity of opinion, but at such an intimate
knowledge of one another’s character and habits as to enable it
to pass rules and form an executive body for carrying them out.
In the meantime we fondly hope that the influence of the Con-
ference will be such as to make the need for such rules and
external authority less required by the spread of a feeling of

true brotherhood, and a growing determination to avoid anything
like a sectarian spirit of encroachment. It will be difficult for
any Society to intrude on ground occupied by another, or to
interfere with the converts of others after the clear, forcible, and
unanimous expression of opinion on these and other questions
which were so freely and ably discussed at the Conference.
The Formation of the Conference.
In giving an outline of the origin and formation of the Con-
ference we are saved the necessity of prefacing it by a sketch
Early stages °f previous meetings of a similar kind in this and
of movement. 0ther lands. We prefer to direct our readers to the
outline given at our opening meeting by Dr. Underhill, the
Chairman of our Executive Committee.* The present Conference
originated in the monthly meeting of the Secretaries of all the
great Societies having their headquarters in London. The offices
of “The British and Foreign Bible Society” were generously
offered for the preliminary meetings,—a sacred territory,, within
which denominational distinctions disappear, and all hues of
religious opinions in the Protestant Churches are blended by
love and veneration in the pure light of the Word of God.
Under the able and energetic guidance of the Bev. J. Sharp,
a Secretary of that Society, who kindly acted as Honorary
Secretary during the preliminary stages of the movement, it soon
took shape on a large and catholic basis. A Circular was sent
out to all Evangelical Societies engaged directly or indirectly in
Foreign Missionary work, inviting each to send two delegates to
represent them at a meeting to be held in the Bible House, to
consider the proposal for holding a great Conference on Missions.
Societies The meeting was largely attended by representatives
represented. from an the leading Societies in England, Scotland,
and Ireland. And the decision was unanimous and hearty in
favour of a Conference to be held for ten days in Exeter Hall, in
the month of June 1888.
The invitations were sent to all holding the “ common faith,”
* See p. 3, vol. I.

Eighth Meeting.
(Thursday evening, June 14th, in the Lower Hall.)
Edward Crossley, Esq., M.P., in the chair.
Acting Secretary, Rev. E. H. Jones.
Rev. Principal Cairns offered prayer.
The Chairman : Christian friends,—I think it is a matter for great
congratulation that the Christian Missions of all denominations, with
very few exceptions, have decided to gather together in this great
Conference to strengthen each other’s hands and to make it plain to
all the world that they are united with one heart and one mind in
one great object. I am told by Missionaries who come back to us
from distant lands that there they do not feel those small The unity abroad
differences that we think so much of here at home, but needed at home,
that the demands , upon their work are such as to draw true Christians
closer and closer together; and it is for us here so to realise the force
and the urgency of the work that we may draw closer and closer
together, whether we belong to a Nonconformist body, or to a part
of the Episcopal Church of this country, or to any other Christian
body, so that there may be no spirit of exclusion—no false barrier
which has no substantial existence—to prevent us joining before the
throne of Grod in one supplication that His blessing may rest upon
us all.
We are gathered here this evening specially to consider the work
in Madagascar and in South Africa. Either of these fields would be
enough for one Conference. We have in Madagascar a remarkable
history, which will be told you here from this platform. And in
Africa we have many dark problems to be solved. The time would
fail one to tell of such men as Livingstone and Moffat and many
others who have recently endeavoured to open up the way into the
newly-discovered country where those wonderful lakes have been
found. But I am quite sure of this, that having set your hand to

the plough you will not turn back, but that you will devote your-
selves more and more to this work, and encourage those who represent
Mustpresson you and who go forth to this labour, until the time shall
with the work. COme when the tribes of Africa shall learn to live in union
and in peace, when slavery shall be done away with, when the cold
and heartless Arab shall be restrained, when the glorious law of the
Gospel of Christ shall cover the whole of that great continent, as we
desire to see it do the whole world. It is not my intention to detain
you with any speech. I find upon the programme the names of so
many gentlemen well able to speak upon these subjects from personal
knowledge that I feel it is only just and fair to them that they should
have all the time at our disposal. I have now very great pleasure
indeed in calling upon Mr. Cousins, who has represented the London
Missionary Society in Madagascar, to address you for twenty minutes.
Rev. W. E. Cousins (L.M.S., from Madagascar): Mr. Chairman,
Christian friends, and fellow-workers in the kingdom of God,—I feel
Madagascar much hampered in standing before you to-night, having
Mission. only twenty minutes allowed me in which to give you
some account of the Madagascar Mission. On the other hand I feel
deeply thankful that God ever cast my lot in the island of Madagascar.
I have always felt it an honour to belong to that Mission, and I have
daily experience as I move about amongst English Christians, that
Madagascar still has a very warm place in the hearts of all Christ-
loving people.
The story of the Martyr Church of Madagascar is one that will
not be allowed to die, but we depend not merely upon the hallowed
influences of the past history of the Mission, but upon what we have
seen in these later years, and what I myself have been privileged
to see since the re-opening of the Mission in 1862. That is quite
Personal enough to fill us with the highest enthusiasm and hope-
experience. fulness. Let me give you in the briefest manner the
contrast between what I found in Madagascar in 1862, and what I
left there about a year ago. On our arrival we found three large
congregations in the capital, some twenty or twenty-five similar con-
gregations in the surrounding districts, and there were seven or
eight hundred members of the Christian Church. There was a
community of nominal Christians amounting to six or seven
thousand. That was in 1862. At the present time there are in
connection with the London Society alone twelve hundred Christian
congregations, a Christian community numbering two hundred
and fifty thousand people, and in connection with the London
Missionary Society and the Friends’ Foreign Mission Association
—for those two work hand in hand—we have nearly one thousand
schools in Madagascar, and in those schools something like one
hundred thousand Malagasy children are receiving a Christian
education. These figures put in this bare form will suggest to
anyone at all familiar with Christian work abundant reason for

thankfulness to God. The Madagascar Mission to-day has in it all
the elements that appeal to the enthusiasm and the hope of Christian
workers. I am not dwelling simply on the past. As we cause for
look around us to-day in Madagascar we see not only gratitude,
that God was working in far-off years among those Christians who
dared all for His name's sake, but that He is working still, shaping
them to His will. Mr. Clark and I have agreed not to speak so
much of our individual Societies as concerning different branches of
the work. I shall speak to-day about the work of Education, while
Mr. Clark will speak of the general work of the Churches.
Eor six or seven years after our arrival in the country we had some
twenty schools, and eight hundred or a thousand scholars. Then came the
year 1869, when the Queen became a Christian and was baptised; the old
idols were cast to the flames, and then came a sudden expansion in all
departments of Christian work. The schools grew within three years
to be three hundred and fifty, and the scholars increased to something,
like fifteen thousand. At the present day we have nearly one thousand
schools, and nearly a hundred thousand scholars. These are the common
elementary schools. You have heard that to some extent
they may be called State schools, but I want to make perfectly ^g^oois*
clear to your minds the relation in which these schools
stand to the State. There is a law in Madagascar at the present time that
every child between eight and sixteen must learn at some school. A kind
of compulsory education exists, though, as a matter of fact, there is very
little compulsion in our sense of the term. There is a strong Government
influence brought to bear in favour of education, bub that is
about all, The native Government says to the parent, “ Choose
for yourself, The child must learn to read and write : you
may choose the school.” The State provides no schools; it spends not a
farthing in grants in aid; it does nothing to provide schoolmasters; it
does not even examine and test the results of our work; but there is a
kind of moral influence making the people feel that their rulers are
in favour of education. The only schools to which the children can
go are the Mission schools, for no others exist. The parents choose for
themselves. Some come to the London Society, some to the schools of
the Norwegian Society, some to the schools of the Propagation Society,
and some to the schools of the Jesuits. As in the beginning so in
these later years Missionaries alone are the mainstay and very life of the
educational work. In some countries Missionaries find that Education the
the natives have attained to a high degree of education. It work of
is not so in Madagascar. Everything from the reduction Missionaries,
of the language upwards has been, and still is, the work of Missionaries.
The Missionaries of the London Society laid the foundation seventy years
ago, and upon that foundation we are building still. We have two gentle-
men who spend their whole time in examining the schools. They take
just the position of Government examiners here, and they have done very
much to raise the standard of education; and we have adopted regular
standards, and the results of the examinations are carefully tabulated,
and the school that has the most passes in the sixth standard considers
itself to have attained an honourable position.
Then we have the higher schools. There are four of them especially in

the capital—two belong to the Friends and two to the London Society.
There are also two for girls under the care of Miss Gilpin, Miss Herbert,
Miss Bliss, and Miss Craven. There is a fine school for training
^schools161 schoolmasters under Mr. Bichardson; also a high school, under
the command of Mr. Standing and Mr. Johnson, belonging to
the Friends’ Mission. Then I come to what we consider the crowning point
of our educational work in Madagascar—the work of our college. If you
were to travel to the capital, as soon as you came in sight of the hill on
which it stands, one building would stand out prominently before
ThConege S* y°ur gaze—the London Missionary Society's College. There
is also an institution for training native pastors belonging to
the Norwegian Society—the Superintendent of which I am happy to
see on the platform. There is another belonging to the Propagation
Society; but I think that all who are interested in Madagascar will allow
that the London Missionary Society bears the palm. It is the oldest
labourer in this field, and I think I am right in saying it has the widest in-
fluence. Some three hundred men have passed through the college. At first
it was a theological college: now about one-third of the students are secular
students, many of them young men belonging to the higher families. Not
only are these young men—the secular students, properly so called—
employed in Government service, but some of us have at times been greatly
disappointed because so many of our ministerial students have after a few
years been called away by the Government, which claims the personal
service of every native.
If you were to land on the eastern coast of Madagascar to-day, probably
you would see a gentleman with a cocked hat, and with gold epaulettes and
gold lace, and with a band of music and hundreds accompanying him. He is
A Governor the Governor—the representative of the Queen; but if you
educated at the visited him privately you would hear him talk of Mr. Toy and
college. Mr. Q.eorge Cousins, to whom he owed his education in the
London Missionary College. These were the two founders of the college.
They have left their stamp upon it, and are remembered with love and
admiration by their old students. I have never been able to share alto-
gether in the feelings of those who express themselves so greatly disappointed
that these men were taken for Government positions. I believe the
Government requires the service of honest and intelligent men; and if
these men are to be found nowhere else, I think we should rejoice that
they have been provided in this manner. I am quite certain that the
present Governor of Tamatave, who held that position throughout all th
trying period of the French occupation, owed very much to the training
ho had received in the college.
This, then, is how we are trying to influence the Malagasy to-
day. We have a large and ever growing work, and I think I am
justified in saying that this work is carried on very cheaply in-
it is a cheap deed. It only costs £1,700 to carry on this great college,
wort. these various training institutions, and nearly one
thousand schools. That is a cheap work, and it is a promising work.
We have seen the results of it again and again. We are seeing now
a new generation growing up around us ; and who are the men who
take the first positions in Madagascar to-day ? They are the men
that we have had the training of—they were hoys in our schools.

We see them around us living Christian lives, and although some of
them pass into the service of the Government, still they remember
they are the servants of the Lord Jesus Christ. So that I think we
may feel that God has been blessing us in this work of training.
It is not a secular work, it is a religious work. I think I
express the feelings of every Missionary in Madagascar when I say
that what we desire is, that there shall come into And a religious
these schools a stronger religious influence. It is not work*
always easy to get just the right men as teachers, but we are
gratified to know that within the last few years there has been a
perceptible change in this direction. There are more teachers who
take an interest in their scholars in the highest sense of the word, and
who wish to see them become followers of Jesus Christ, than there
were a few years ago. The very first book that a Malagasy, child
will read is the Gospel of Luke, which is given to the children
through the generosity of the British and Foreign Bible Society.
Thousands of these single gospels are sent out to us,, and we give
them very freely to every child who acquires the art of reading.
But the child is not content with that; he likes to have a fourpenny
Testament. This, though sold to the natives for four- Malagasy
pence, actually costs sevenpence. That, again, is due to children and the
the liberality of the British and Foreign Bible Society. Testament*
The ambition of these young scholars is that they may obtain for
themselves this precious book, and read it; and many of these little
children are becoming members of the Bible Readers’ Union. I
think we have about four thousand of them who have joined that
Union. What we work for in Madagascar is this, that we may more
and more influence these children in the right direction, forking on the
and that God may grant us increasingly the fruits of our youns*
labours as these children grow up to men and women, that they may
hand on to the coming generation the Word of God which their fathers
received. We feel we are working for the future; we are fashioning
the people that they may be God’s true servants; we are working
upon a whole nation. Sometimes we cannot point to individual
conversions as the result of our labours, but we do see a great change
passing over the face of the whole nation; and to raise such a nation
is a work worth living for, and worth dying for.
Mr. Henry E. Clark (Friends’ Foreign Mission, Madagascar) : Mr.
Chairman, ladies, and gentlemen,—I can hardly describe to you the
pleasure which it gives me to stand on this platform to-night to say
a few words in regard to the great work in Madagascar, as represent-
ing the Friends’ Foreign Missionary Association. Mr. Cousins has
rightly told you that the two Societies—the great London Two Societies
Missionary Society and the very much smaller Society oo-operating.
representing the Society of Friends—are working harmoniously
together in Madagascar, and have done so for a considerable number
of years. Much has been said in this Conference about co-operation

between Missionary Societies. I wish you could go to the centre
of the island, and to the capital, to see how these two Societies are
enabled by God to work hand-in-hand for the advancement of His
kingdom. Mr. Cousins has told you he would not speak very definitely
with regard to the work of the London Missionary Society, neither
shall I with regard to the work of the Friends’ Association, but
rather, with your permission, I will give you, in the short time at my
disposal, and in as few words as possible, a correct idea of the present
state of the Churches in Madagascar.
In the year 1871 I first went to Madagascar; at that time the
Churches may be said to have baen at flood height, The late Queen had
Influence of the been on the throne a year or two. She had adopted Cliris-
dueen’s con- tianity, and because she had begun “ to pray,” all the people,
version. speaking roughly, had also begun “ to pray.” Each little
village had put up its mud chapel, and these were crowded every Sunday.
I used to go into the country on a Sunday morning and see those
places full of people with their dirty faces and dirty clothing—heathenism
stamped on their very countenances. I used to wonder in my small faith
how ever the grace of God could penetrate into their hearts. I wish
I could picture to you the condition of these churches then and now.
Then, it was one mass of dark heathenism. How, the people have begun
to understand that there is no compulsion—that if they wish
th^ Church! to Pray they may, and if not they may stay away; and so you
will find the attendance fewer in numbers; but you will find men
and women sitting clothed and in their right mind, with bright intelligent
faces; and you see their dark faces lit up as they listen to you when you
preach to them and tell- them of Jesus Christ and salvation through
Him. Do not misunderstand me,—do not go away with the idea that
Mr. Clark or Mr. Cousins has said that all is perfect in Madagascar,
and that we may now fetch Hovas from the centre of the island, and put
them down to be Missionaries in London. Ho, it is very far from this.
But consider for a moment. Is all right in the city of London 1 You
know it is not. So if there was any use in doing so, I could open before
you a gulf of sin and filth and wickedness in Madagascar which it would
shock you to look into. Often we are tempted to be discouraged when we
see one or other of those whom Mr. Cousins has described as coming out of
heathenism fall into it again, but we are not cast down because we know
these things take place in England as well as in Madagascar. Yes, there
is still very much to be done, and we are only at the very beginning of the
work. The mustard seed has been sown; it is growing, and it will still
grow until it becomes a large tree under which all the inhabitants of that
large island can rest, feeling that Jesus Christ is indeed their God and
• The great testing time of persecution in Madagascar has been
alluded to; but we do not rest on the past; and many of you know
The Malagasy that during the past few years the Malagasy Church has
church tested, been tested again,—during the time of the war; and I am
here to tell you to-night that it is my firm belief—and I believe Mr.
Cousins will confirm it—that the Church of Christ in Madagascar is
stronger now than it was before the ^ar, There were those who tpld

us tliat which they called the mushroom growth of Christianity which
had sprung up in a day would at once melt away when the first bomb
was sent by the French into the island, Has it done so ? The
storm has come, the winds have blown, the rains have beaten on
that house, but it has not fallen, and why ? Because it was founded
on the Rock. What are the facts of the case ? Some of onafirm
us were there in the capital during the time of the war. foundation.
When the French began to bombard the ports, there was a large
number of French subjects in the neighbourhood of the capital. If
those Frenchmen had been murdered in cold blood we should not
have been surprised. I think it was a wicked thing for the French
nation thus to tempt, as it were, the Malagasy Government. But
what did the Government do ? Did they allow the The Malagasy
French to be murdered? No, they collected them to-^French,
gether and sent them under a strong guard to the coast, and very
nearly into the lines of the French at Tamatave; and when the
French officer saw them he could hardly believe his eyes, and he
added, “ The Hovas cannot be quite the barbarians we have taken
them to be.”
It was interesting to notice how, during the war, the preachers
turned to the Old Testament history—the attacks made by the
Babylonians and Assyrians on the Jewish nation, and they seemed
to believe that God would interfere for them as He did for the Jews of
old. Did He not interfere ? I believe He did. I believe in prayer,
and I believe the Malagasy Church and nation were saved by prayer.
The centre of the island may be said to have been at Their reliance on
that time almost one large prayer meeting. What have prayer.
I seen ? I have seen a young man kneel down in the pulpit, and I
have heard him pray, with tears running down his cheeks, that God
would be pleased to do—what ? To destroy all the French soldiers ?
No, but that God would be pleased to take > the French soldiers back
again safe and sound to their wives and children in France. I do not*
mean to say they did not pray that God would help them to conquer
the French; but they did also in some degree carry out the words of
the Saviour when He commanded them to “ love their enemies.”
In future years, when that war is looked hack upon by the Malagasy
people, what will they say ? They will say this, that it was during the
years of the war, when the French were committing all kinds of atrocities
on the coast, that the Sunday school movement in Antana-
narivo took firm hold of the people. I think that is something Sunday sch0013'
to thank God for. I cannot go into theories as to how that was brought
about, but I do believe that God was speaking to the young men and
women by the bombs of the French, and telling them that they had some
wo$: to do for Him. And now the Sunday school movement in the capital
has become almost as much an institution as it is in London. The Hovas
in the capital have a Home Missionary Society, established fourteen or
fifteen years ago, and I suppose sixteen or seventeen hundred pounds have
been raised by the natives themselves for sending out Missionaries to other
parts of the island. When you can buy a chicken for threepence and a

pound of beef for a penny, you will understand that money goes very
much further there than it does here. I was for many years treasurer
Their Home that Association, and on one occasion during the war, at
missionary a meeting of more than a thousand people, I had to tell them
Society. treasury was empty, and that unless th$y produced
more money the Society would collapse. Although the war was going
on one after another said, “We won’t let the Society die;” and in a very
short time ,£120 was paid in, and the Society has never looked back since.
A very short time before Mr. Cousins and n^self left the island a large
meeting was held in the capital, a meeting of one thousand four hundred
people, and four young men stood up and bade good-bye to the people
because they were going to distant parts of the island as Missionaries to
spread the Gospel. I think I have proved my case, that the Church of
God in’ Madagascar is stronger and more robust in every way than it
was before the war.
With regard to the slavery question, about which inquiry has been
made, I admit that is a very difficult matter, but we must always
remember this, that in Madagascar every person may be said to be a
Government slave of the Queen, and he has to go whither the Prime
service. Minister in her name likes to send him. We find that
with regard to this enforced Government service, that very often the
slave is better off than the free man. I do not mean that that
justifies slavery,—far from it—because I think it is a woful case for any
country when it can be said that the free men are worse off than the
slaves. But this I do say, that these two things are so interwoven
together that it is sometimes difficult to say which is the greater
evil; and many of us believe that when the Government service goes,
as I believe it will go, slavery will go with it.
I spoke, dear friends, of this wonderful work that is going on in
Madagascar. I wish I could transplant every one of you there so
that you might see it with your own eyes. We are, I believe, mould-
ing that nation for God; and I ask you to join your
o prayer. prayers 0urs that this work may go on until from
the north to the south, from the east to the west, it may be said
that all the people know the one true God and Jesus Christ whom
He has sent, and that the time may come when in that great island
Jesus Christ may see of the travail of His soul and be satisfied.
Rev. A. Boegner (Secretary, Paris Missionary Society, from
B&sutoland): Ladies and gentlemen,—Fifty years ago the chief of
Origin of the one of the tribes of South Africa received the visit of a
B^suto Miasion. Griqua merchant. That man sold to him the first gun
which was introduced into the country. After the matter was settled,
the merchant said to the chief, u There is something better to buy
than that gun; it is the thuto” (that is to say, the doctrine, the
Gospel). “And what is that?” said the chief. “Oh! it is some-
thing which brings with it the best good; this gun brings death,
but that thuto brings life.” “ And how may I purchase it ? ” “ You
must send to Philipolis and ask for Missionaries.” The chief did so;

Full Text


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