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FOKEIGN MISSIONS 641 manent success. Denmark, though it had be- gun in 1620 to found colonies in the East and West Indies, made no missionary exertions in behalf of the pagans until the reign of Fred- erick IV., who in 1711 established an annual appropriation of 2,000 rix dollars for mission- ary purposes, and in 1714 organized the royal college of missions. Unable to find the prop- er persons for foreign missions in Denmark, the government entered into arrangements with A. H. Francke, who furnished the first men, Ziegenbalg and Plutscho, for establishing a mission in Tranquebar. The society after- ward extended their Indian missions consider- ably, though Denmark took very little inter- est in them. Most of the missionaries, among whom Christian Friedrich Schwartz shone forth as a model, came from Germany, and the expenses for the missions in the territories of the East India company were mostly defrayed by the London society for promoting Christian knowledge. In 1835 the chief missions of this body were transferred to the society for the propagation of the gospel ; and in 1845, when the last Danish possessions in India were trans- ferred to Great Britain, the labors of the col- lege of missions there ceased altogether. The impulse given by King Frederick IV. to the missionary cause called into existence two other remarkable enterprises. The one was a mission in Greenland, commenced in 1721 by a Norwe- gian pastor, Hans Egede ; the other a new mis- sion to Lapland, undertaken by the Norwegian Thomas von Westen. Both were conducted with great zeal and self-sacrifice. Egede in- duced the king to establish at Copenhagen a seminary, which trained catechists and mis- sionaries for the Greenlanders, until the mis- sion was wholly committed, to the Moravians. It was in Copenhagen also that Count Zinzen- dorf received his first impulse toward spread- ing the gospel. On his return to Herrnhut the Moravians engaged at once in the cause with a zeal unprecedented in the history of Protestantism. The support of foreign mis- sions was for the first time officially declared to be a duty of the entire church, and an offi- cial board was intrusted with the charge of it. The guiding principles of the Moravians were to await a special call from God before going to any part of the pagan world, to avoid as much as possible selecting missionary fields preoccupied by others, and to give the prefer- ence to those countries which were among the most abandoned, difficult, and miserable. All the missionaries gained a part or the whole of their support by mechanical or agricultural labor ; and the congregations of natives, which were all organized after the model of the church at home, were likewise bound to con- tribute for missionary purposes. Thus their enterprises stand forth as a great success. The fields which they occupied in succession were the Danish West India islands (1732), Green- land (1733), North American Indians (1734), Surinam (1735), South Africa (1736, renewed in 1792), Jamaica (1754), Antigua (1756), Bar- badoes (1765), Labrador (1770), St. Kitts (1775), Tobago (1790, renewed in 1827), the Mosquito coast (1848), Australia (1849), and Thibet (1853). In 1873 they reported in all 90 stations, 322 missionary "agents," 1,427 native helpers, 21,969 communicants, and an income of 18,017. One out of every 60 of its communicants is engaged in mission service, with three times as many members in its mission churches as in those at home. There is a great gap in the history of Protestant missions from 1732 to 1792. No new society was formed, and no efforts were made for the propagation of Christianity except by the few agencies above mentioned. Toward the close of the 18th cen- tury there arose a widespread dissatisfaction with the results of the rationalistic inteUec- tualism of the day, and a powerful countercur- rent led vast numbers back to a belief in the supreme necessity of experimental religion and personal piety. At the same time, members of different communions longed to find ways of working together for a common Chris- tianity, in spite of denominational differences. The first foreign missionary society born of this movement was the Baptist of England, established in 1792. The effect of this exam- ple throughout Christendom was unparalleled. Other societies arose in England and America, until almost every religious denomination had its own. Money was freely given, mission- aries were sent abroad, and converts from paganism were multiplied. In continental Eu- rope the interest in the missionary cause devel- oped more slowly, but has attained considerable proportions. Brief sketches of the most im- portant Protestant missionary societies follow, arranged according to nationality. 1. British Societies. The Baptist society, already named, was the first, organized October 2, 1792, under the lead of William Carey, who was also its first missionary. He went to India in 1793, and Serampore soon became the centre of successful and extensive missionary operations. A controversy between the Serampore mission and the parent society brought on a separation lasting ten years, during which the two soci- eties acted independently, but it did not arrest the progress of the mission. The Bible entire or in parts was issued from the Serampore press in 27 different versions, and the school operations were singularly prosperous. Among the missionaries, Marshman and Ward were especially distinguished. Besides India, the West Indies, western Africa, and France re- ceived missionaries from the Baptist society. In the West Indies, the churches in Jamaica separated from the home society in 1842, and charged themselves with the maintenance of the mission. In western Africa, the mission- aries were expelled in 1858 by the Spanish government from the island of Fernando Po, and their missions forcibly suppressed. The society now has missions in France, Norway, Italy, western Africa, India, China, and the