welfare of mankind; fewer still have used them to better purpose: and it is pleasant to know, on his own authority, that such extensive services were rendered without any sacrifice of his own happiness. In his later correspondence he frequently alludes with complacency to a favourite sentiment which he has also introduced into his Memoirs;"That he would willingly live over again the same course of life, even though not allowed the privilege of an author, to correct in a second edition the faults of the first."

His remarkable success in life and in the discharge of his public functions is not to be ascribed to genius, unless the term be extended to that perfection of common sense and intimate knowledge of mankind which almost entitled his sagacity to the name of prescience, and made Franklin's forebodings' proverbially ominous among those who knew him. His preeminence appears to have resulted from the habitual cultivation of a mind originally shrewd and observant, and gifted with singular powers of energy and selfcontrol. There was a business-like alacrity about him, with a discretion and integrity which conciliated the respect even of his warmest political foes; a manly straight-forwardness before which no pretension could stand unrebuked; and a cool tenacity of temper and purpose which never forsook him under the most discouraging circumstances, and was no doubt exceedingly provoking to his opponents. Indeed his sturdiness, however useful to his country in time of need, was perhaps carried rather to excess; his enemies called it obstinacy, and accused him of being morose and sullen. No better refutation of such a charge can be wished for than the testimony borne to his disposition by Priestley (Monthly Magazine, 1782), a man whom Franklin was justly proud to call his friend. In private life he was most estimable; two of his most favourite maxims were, never to exalt himself by lowering others, and in society to enjoy and contribute to all innocent amusements without reserve. His friendships were consequently lasting, and chosen at will from among the most amiable as well as the most distinguished of both sexes, wherever his residence happened to be fixed.

His chief claims to philosophical distinction are his experiments and discoveries in electricity; but he has left essays upon various other matters of interest and practical utility; an end of which he never lost sight. Among these are remarks on ship-building and light-houses; on the temperature of the sea at different latitudes and depths, and the phenomena of what is called the Gulf-stream of the Atlantic; on the effect of oil poured upon rough water, and

other subjects connected with practical navigation; and on the proper construction of lamps, chimneys, and stoves. His suggestions on these subjects are very valuable. His other writings are numerous; they relate chiefly to politics, or the inculcation of the rules of prudence and morality. Many of them are light and even playful; they are all instructive, and written in an excellent and simple style; but they are not entirely free from the imputation of trifling upon serious subjects. The most valuable of them is probably his autobiography, which is unfortunately but a fragment.

As a speaker he was neither copious nor eloquent; there was even a degree of hesitation and embarrassment in his delivery. Yet as he seldom rose without having something important to say, and always spoke to the purpose, he commanded the attention of his hearers, and generally succeeded in his object.

His religious principles, when disengaged from the scepticism of his youth, appears to have been sincere, and unusually free from sectarian animosity.

Upon the whole, his long and useful life forms an instructive example of the force which arises from the harmonious combination of strong faculties and feelings when so controlled by sense and principle that no one is suffered to predominate to the disparagement of the rest.

An excellent Life, in which his autobiography is included, with a collection of many of his miscellaneous writings, and much of his correspondence, has been published in six octavo volumes, by his grandson Temple Franklin, who accompanied him during his mission to France, and possessed the amplest means of verifying his statements by reference to the original papers.

SCHWARTZ

It is refreshing to turn from the scenes of war and bloodshed, and frequently of perfidy and oppression, by which our European empire in India was established and consolidated, to watch the progress of a benevolent and peaceful enterprise, the substitution of the Christian faith for the impure, and bloody, and oppressive superstitions of the Hindoos. We augur well of its success, though it is still far from its accomplishment; for, since the first hand was put to it, it has advanced with slow, yet certain and unfaltering steps. Many able and good men have devoted themselves to the cause, and none with more distinguished success than he who has been called the Apostle of the East, CHRISTIAN SCHWARTZ. The saying of an eminent missionary, who preached to a far different people, the stern and high-minded Indians of North America, is exemplified in his life,— Prayer and pains, through faith, will do any thing." For years Schwartz laboured in obscurity, with few scattered and broken rays of encouragement to cheer his way. But his patience, his integrity, his unwearied benevolence, his sincerity and unblemished purity of life, won a hearing for his words of doctrine; and he was rewarded at last by a more extended empire in the hearts of the Hindoos, both heathen and convert, than perhaps any other European has obtained.

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Christian Frederic Schwartz was born at Sonnenburg, in the New Mark, Germany, October 26, 1726. His mother died while he was very young, and, in dying, devoted the child, in the presence of her husband and her spiritual guide, to the service of God, exacting from both of them a promise that they would use every means for the accomplishment of this, her last and earnest wish. Schwartz received his education at the schools of Sonnenburg and Custrin. He grew up a serious and well-disposed boy, much under the influence of religious impressions; and a train of fortunate circumstances deepened those impressions, at a time when the vivacity of youth, and the excite

ment of secular pursuits, had nearly withdrawn him from the career to which he was dedicated. When about twenty years of age he entered the University of Halle, where he obtained the friendship of one of the professors, Herman Francke, a warm and generous supporter of the missionary cause. While resident at Halle, Schwartz, together with another student, was appointed to learn the Tamul or Malabar language, in order to superintend the printing of a Bible in that tongue. His labour was not thrown away, though the proposed edition never was completed; for it led Francke to propose to him that he should go out to India as a missionary. The suggestion suited his ardent and laborious character, and was at once accepted. The appointed scene of his labours was Tranquebar, on the Coromandel coast, the seat of a Danish mission: and, after repairing to Copenhagen for ordination, he embarked from London for India, January 21, 1750, and reached Tranquebar in July.

It is seldom that the life of one employed in advocating the faith of Christ presents much of adventure, except from the fiery trials of persecution; or much of interest, except to those who will enter into the missionary's chief joy or sorrow, the success or inefficiency of his preaching. From persecution Schwartz's whole life was free; his difficulties did not proceed from bigoted or interested zeal, but from the apathetic subtlety of his Hindoo hearers, ready to listen, slow to be convinced, enjoying the mental sword-play of hearing, and answering, and being confuted, and renewing the same or similar objections at the next meeting, as if the preacher's former labours had not been. The latter part of his life was possessed of active interest; for he was no stranger to the court or the camp; and his known probity and truthfulness won for him the confidence of three most dissimilar parties, a suspicious tyrant, an oppressed people, and the martial and diplomatic directors of the British empire in India. But the early years of his abode in India possess interest neither from the marked success of his preaching, nor from his commerce with the busy scenes of conquest and negotiation. For sixteen years he resided chiefly at Tranquebar, a member of the mission to which he was first attached; but at the end of that time, in 1766, he transferred his services to the Society for promoting Christian Knowledge, with which he acted until death, and to which the care of the Danish mission at Tranquebar was soon after transferred. He had already, in 1765, established a church and school at Tritchinopoly, and in that town he now took up his abode, holding the office of chaplain to the garrison, for which he received a salary of £100 yearly. This entire sum he devoted to the service of the mission.

For several years Schwartz resided principally at Tritchinopoly,

visiting other places, from time to time, especially Tanjore, where his labours ultimately had no small effect. He was heard with attention, he was everywhere received with respect, for the Hindoos could not but admire the beauty of his life, though it failed to win souls to his preaching. “The fruit,” he said, "will perhaps appear when I am at rest." He had, however, the pleasure of seeing some portion of it ripen, for in more than one place a small congregation grew gradually up under his care. His toil was lightened and cheered in 1777, when another missionary was sent to his assistance from Tranquebar. Already he had derived help from some of his more advanced converts, who acted as catechists, for the instruction of others. He was sedulous in preparing these men for their important duty. "The catechists," he says, "require to be daily admonished and stirred up, otherwise they fall into indolence and impurity." Accordingly he daily assembled all those whose nearness permitted this frequency of intercourse; he taught them to explain the doctrines of their religion; he directed their labours for the day, and he received a report of those labours in the evening.

His visits to Tanjore became more frequent, and he obtained the confidence of the Rajah, or native prince, Tulia Maha, who ruled that city under the protection of the British. In 1779 Schwartz procured permission from him to erect a church in his capital, and, with the sanction of the Madras Government, set immediately to work on this task. His funds failing, he applied at Madras for further aid; but, in reply, he was summoned to the seat of government with all speed, and requested to act as an ambassador, to treat with Hyder Ally for the continuance of peace. It has been said, that Schwartz engaged more deeply than became his calling in the secular affairs of India. The best apology for his interference, if apology be needful, is contained in his own account:" The novelty of the proposal surprised me at first: I begged some time to consider of it. At last I accepted of the offer, because by so doing I hoped to prevent evil, and to promote the welfare of the country." The reason for sending him is at least too honourable to him to be omitted: it was the requisition of Hyder himself. "Do not send to me," he said, "any of your agents; for I do not trust their words or treaties: but if you wish me to listen to your proposals, send to me the missionary of whose character I hear so much from every one; him I will receive and trust."

In his character of an envoy Schwartz succeeded admirably. He conciliated the crafty, suspicious, and unfeeling despot, without compromising the dignity of those whom he represented, or forgetting the meekness of his calling. He would gladly have rendered his visit to