In the early part of the year 1808, four young men, members of the Divinity School at Andover, became impressed with the importance of a mission to the heathen world. They first looked on the subject at a distance, saw its dim and shadowy outlines, prayed that their visions of a converted world. might be realized, and wondered who would go forth the first heralds of salvation. Ere long the impression came that they were the men, and in two years the impression had deepened into a solemn conviction, and they had determined on a life of labour, tears, and sacrifice.

In 1810, they made known their plans to an association of Congregational ministers, assembled in Bradford. Although that body of holy men had many fears and some doubts concerning the success of the enterprise, no attempt was made to dampen the ardour of the young brethren who were resolved to undertake the vast work. Many of the aged men composing that association, thought they could discern in the fervour and zeal of these young apostles of missions, the inspiration of the Holy Ghost. However many were their fears and doubts, they dared not, as they loved the cross, place a single obstacle in the way of the accomplishment of such a lofty purpose; and when the question was asked by the sceptic, "Who is sufficient for these things?" the awful response, "The sufficiency is of God," came up from many hearts.

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This movement on the part of Messrs. Judson, Newell, Nott, and Mills, originated the American Board of Commissioners for Foreign Missions organization which has its mission stations in almost every part of the world, and which is expending annually the sum of two hundred thousand dollars

for the conversion of the heathen. The first missionaries sent out were those above named, who, with one other, were ordained to the work in the Tabernacle church, in Salem, on the 6th of February, 1812. The ordination scene is said to have been one of peculiar solemnity. The spectacle was an unusual one, and a vast crowd collected together. The spacious church, though filled to overflowing with excitated and interested people, was as silent as the chamber of death, as instructions were given to the young men who were to bid adieu to home and country. On the 19th of February, a cold, severe day, the brig Caravan moved down the harbour of Salem on an outward-bound voyage, bearing on her decks Messrs. Judson and Newell, with their wives, the others having sailed from Philadelphia for Calcutta the day previous. They went, not as the conqueror goes, with fire and sword, flowing banners and waving plumes, but as the heralds of salvation, having the gospel of life and peace to proclaim in the ears of men who were strangers to its glory. To portray the character of one of these devoted female missionaries, the wife of Samuel Newell, this sketch will be devoted.

HARRIET ATWOOD was born in the town of Haverhill, on the sloping banks of the winding Merrimack, on the 10th of October, 1793. She was the daughter of Moses Atwood, a merchant of that village, who was universally respected and beloved. Though not rich, he was generous and benevolent; he was pious without affectation, and in his heart cherished a longing desire to do good. Her mother, who yet lives, was a woman of strong religious principle, and well calculated to give right direction to the opening mind of her child. Her piety, it is said,

was of that kind which makes its impression upon the heart and conscience, and leads the beholder to admire and love. She was a fit mother to train such a daughter for her holy mission to a world in ruins, and, by her judicious advice and counsel, lead on her child to that high point of mental and moral advancement, from whence she could look abroad upon a fallen race, and pity human woe.

Throughout life, Harriet Newell bore the marks and carried the impressions of childhood and youth, and her short but brilliant career was moulded and fashioned by her missionary-hearted mother.

In 1805 she entered upon a course of study at the Bradford Academy, and soon distinguished herself as a quick and ready scholar. One of her fellow pupils remarks that "she seldom entered the recitation room unprepared. She seemed to take peculiar pains in doing things well, and though much of her time was spent in reading, her standing in her class was always more than respectable." Though but a child at this time, she kept a diary which would have done no discredit to a person of mature years, in which she recorded the exercises of her own mind, and the progress which she made in mental discipline. The entries made in that diary give us an idea of the superiority of her mind, and the excellency of her heart.

While at Bradford, her heart was renewed by the grace of God. During a revival which performed its holy work among the members of the school, she was led to view herself as a sinner against the Almighty. The awful fact that she must be born again uttered its solemn admonition. Though not so deeply convicted as are some persons, she felt the terrible necessity of regeneration. Reason, conscience, and

Scripture proclaimed the same truth, and after struggling against her better feelings for a while, she yielded herself in sweet submission to the will of God. The account which she gives of her own exercises of mind while in this condition, furnishes us with a view of her real character. Her religious experience was full of feelings and acts characteristic of herself, and we may form our opinion of her disposition and cast of mind, from the peculiarity of her religious emotions. In extreme youth she was fond of gaiety and mirth, and spent much time in dancing. According to her own account, she had but little remorse of conscience for her thoughtless course. The fact that such amusements were sinful, as well as dangerous, had never been impressed upon her mind. She deemed them consistent with the highest state of moral and religious enjoyment, and pursued the miserable phantom of human, earthly pleasure, until aroused by the Spirit, and made sensible of sin.

From early youth she had been accustomed to revere and study the word of God, and pray to her Father in heaven for the things which she needed. Her pious parents had impressed the lessons of virtue on her young heart, and she was accustomed, as she arose in the morning, and rested her head at night, to commend the keeping of her body and soul to the care of an overruling, superintending Providence ; but after commencing the practice of dancing, and beginning to attend schools where this vain practice was learned, she neglected the Bible, and thought but little of the, place of prayer. She found after retiring at evening from the gay and fascinating scenes of the dancing-room, that prayer and meditation were dull and tedious exercises, and concluded to give them up. Closing the Bible, she laid it aside, and let it

gather dust upon the shelf, while vain and trifling volumes engaged her attention. The door of her closet was closed, and she entered it not, and all thoughts of God were banished from her mind, while the world employed all her time. But God, who orders all things, was about to perform on her heart a work of mercy and grace. She was a chosen vessel to bear the name of Jesus to a land of darkness and despair.

When about thirteen years of age, she was sent by her parents to the Academy at Bradford, to receive a systematic course of instruction. Shortly after this, a revival of religion commenced, and spread through the school, and many were converted. The attention of Miss Atwood was arrested and turned

from vanity. "Must I be born again?" was the searching question which she put to her own heart. The answer came to her, and she began to seek the Saviour. She seems not to have had deep conviction; her mind, though agitated, was not overwhelmed, and the subject was contemplated calmly. At length, with the melancholy fact that she was a sinner, and endless condemnation before her, she was pointed to the cross of Christ. The view was effectual. Jesus appeared the Saviour of sinners, of whom she was one, and Faith gladly laid hold on him as the way of escape from an awful death. A wonderful change took place: she lost her love of folly and sin; prayer was sweet again; the Bible was drawn from its resting-place, and perused with new pleasure; from both Bible and closet she derived pleasure such as she had never before experienced; and she passed from a state of nature to a state of grace.

Writing to her friends while in this mood of mind, she is willing to admit that she has not had such an