A SERMON PREACHED ON THE ANNIVERSARY OF THE BOSTON FEMALE ASYLUM FOR DESTITUTE ORPHANS, SEPTEMBER 25, 1835. PUBLISHED BY REQUEST OF THE BOARD OF MANAGERS. BY JONATHAN M. WAINWRIGHT, D. D. Rector of Trinity Church, Boston. Boston. DUTTON AND WENTWORTH, PRINTERS, Nos. 10 & 12, Exchange Street, 1835. TO THE BOARD OF MANAGERS. LADIES, Upon your first application to me for a copy of this sermon to beprinted, I respectfully declined giving it, because it was not preparedwith the slightest reference to such a result, and more especiallybecause it has been my uniform practice to abstain from appearing inthis way before the public, when I could with propriety do so. To yourrenewed request, and the reasons you state for making it, I feel myselfconstrained to yield, although my own conviction in regard both to thecharacter of the discourse itself, and to the inexpediency of suchpublications, except in very special cases, remains the same. If, however, its possession, as you imply, can afford gratification to anyone interested in your most excellent institution, I ought not perhapsto be longer influenced by a consideration which relates merely tomyself in withholding it. I therefore commit it to you, and am, With the greatest respect, Your friend and servant, JONA. M. WAINWRIGHT. BOSTON, OCTOBER 6, 1835. SERMON. PROVERBS, XXII. 9. "He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor. " How merciful and gracious is our Heavenly Father in presenting to us hiscommandments, united with the promise of ample rewards to those who willobey them. As the author of our being, the creator and preserver of ourmeans of existence, and our sources of happiness, he has an unqualifiedright to our constant obedience and our best services. Yet he treats usas if we were in a measure independent of him, and as if our facultiesand possessions were an underived property, for he demands of us no dutyor sacrifice for which he does not offer an abundant remuneration. Andeven to the performance of those duties which are in themselves a sourceof gratification to the well regulated mind, the inducements are greatlyincreased by appendant promises. We might not think it remarkable thatlabor and sacrifices, and self-denial, should be encouraged by the hopeof reward; but even the delightful offices of mercy and charity will beremunerated, and heavenly blessings will hereafter be showered upon theheads of those who may now be enjoying the luxury of doing good. SurelyI address myself to those who know that there is a pleasure in deeds ofbeneficence, --a pleasure the noblest and most delightful of which ournature is susceptible. And you my brethren, must have had experience ofthis sentiment, or vain will be my efforts to unfold to you the subjectthat is before me. I appear in behalf of the destitute orphan, and if Ithought I had need to convince you that there is a sweet and abidingsatisfaction in relieving those who are truly objects of charity, Ishould be utterly discouraged at the outset. But such is not to be myungrateful task; for I see around me those who I doubt not have oftenrealized the pleasures of beneficence, and have often bestowed theircharities upon the simple impulse of generous feeling. I would now, however, present to you a more exalted motive to beneficence than itssecret pleasures. I would show you that it is not simply a gratificationyou can enjoy, but a solemn duty which you must perform; and thereforethat your charities are not to be governed by momentary impulses, but bysettled principles, and that you are to do good not merely because youtake delight in it, but that you may secure the favor of God who hascommanded this service. And as I have observed that where our HeavenlyFather has put forth a commandment, he has also annexed a reward toinduce us to obey it, so in our text the duty of beneficence ispresented in the form of a beatitude, like the introductory precepts ofour blessed Lord's sermon on the mount. "He that hath a bountiful eyeshall be BLESSED. " I propose, first, briefly to explain this duty, then to state itsobligation, and lastly to allude to the blessing promised in connexionwith it. 1. The expression of my text is peculiar. We hear in common speech of aliberal or open hand as the characteristic of a benevolent man; but thephrase, a bountiful eye, belongs alone to the sacred scriptures. Therealso the opposite character of avarice and cruelty is represented by afigure drawn from the same source. In the book from which my text isselected, we are warned not to partake of the offered banquet of him whospreads his table by constraint, and with ostentatious or mercenaryviews, and not from the impulse of an hospitable spirit. _Eat thou notthe bread of him that hath an evil eye, neither desire thou his daintymeats: For as he thinketh in his heart so is he: Eat and drink saith heto thee; but his heart is not with thee. _[1] And again the characterand punishment of the man who is so anxious to acquire wealth as todisregard the principles of honesty and the claims of charity is thusdescribed. _He that hasteth to be rich hath an evil eye, and considerethnot that poverty shall come upon him. _[2] In the book of Deuteronomy toowhere the law of conduct towards the poor is laid down, and the rich arecommanded not to take advantage of their necessities we read--_If therebe among you a poor man of one of thy brethren, within any of thy gates, in thy land which the Lord thy God giveth thee, thou shalt not hardenthine heart, nor shut thine hand, from thy poor brother. But thou shaltopen thine hand wide unto him, and shalt surely lend him sufficient forhis need, in that which he wanteth. Beware that there be not a thoughtin thy wicked heart, saying, the seventh year, the year of release is athand; and thine eye be evil against thy poor brother, and thou givesthim nought, and he cry unto the Lord against thee, and it be sin untothee. Thou shalt surely give him, and thine heart shall not be grievedwhen thou givest unto him. _[3] As the evil eye was descriptive of aselfish, hard hearted, avaricious temper, so the bountiful eye was meantto represent the virtues of a humane and generous man. A phrase moreexpressive, could not be selected to describe an ardent and enlightenedbeneficence. A liberal hand, signifies merely generosity in giving, but_a bountiful eye_ implies not simply this, but also industry in lookingabout for objects of distress, and discrimination in the mode ofrelieving them, and tenderness and kind expressions accompanying ourcharities. All these are essential features of true christianbeneficence. 1. To give of our money, is perhaps, the very least praise-worthy part, and certainly the part of easiest performance in the way of charity. Many there are who yield to the solicitation of an object of distress, or to an application from the agent of some charitable society merelythat they may escape from painful importunity. Others again, who feeland acknowledge the obligation of sharing a portion of their wealth withthe poor, are yet glad to appease the monitions of conscience at theleast expense of time and thought. They therefore give freely, but withtoo little attention to securing a proper channel for their bounty. Theconsequence is that it often runs in waste places, and feedsintemperance and dishonesty when it might be made to revive and nourishthe hapless victims of an unmerited poverty. He then, who hath _abountiful eye_, will not only be _ready to distribute and willing tocommunicate_, [4] but will also industriously look about for properobjects. He will cheerfully yield a portion of his time as well as ofhis wealth to the work of charity. Remembering who hath set him theexample of _going about doing good_, he will not remain inactive uponhis station, and _give_ only _to him that asketh_, he will in personseek out the habitations of distress, or will at least aid with hiscounsels and labors some of those benevolent societies, which are nowestablished in every christian land. [5] I know that the avocations ofbusiness in a mercantile community are oftentimes urgent, and that timeis more valuable than the small contribution by which exemption fromactual labor in the cause of charity may be procured. Still however, the truly benevolent man will not refuse his personal exertions when heis convinced they can be serviceable, and the sacrifices he makes andthe interest he feels in the work in which he is engaged, will affordhim pleasures that the passively generous can never comprehend. 2. But the _bountiful eye_ will not only industriously search foroccupation, it will also exercise a discriminating watchfulness. Howessential is this to a profitable exercise of charitable distribution. He who is not aware of the deceptions which are constantly practised bymany of the poor, and of the injudicious modes which are often adoptedfor relieving their wants, must have had but small experience in thisduty. Sound judgment is required, and without it a liberal and activecharity may produce evil rather than good. Evil to the community, not tothe benevolent individual. If our alms are given with proper motives, weshall not fail of our reward from our Heavenly Father, though we fail ofdoing the good we intended. We are often deceived; but this should notbe made an argument, as is frequently the case, for contracting ourbounties. It should only excite us to greater caution. The commonapplicants at our doors and in our streets, are in general, undeservingof the alms which they entreat. This however, is by no means uniformlytheir character, for I have known the most worthy objects, those whommodesty and a laudable pride had restrained, until acute distress hadfairly driven them forth to seek needful comforts for the destitutesick, or perhaps, bread for their famishing children. We must not, withcruel indifference, drive such away in the common herd of undeservingbeggars. We must _consider the cause of the poor_, [6] as respects theircharacters and their condition. Perhaps the most discriminating mode of exercising charity, and onewhich, if generally adopted, would almost preclude the necessity forgiving to unknown objects would be this. Let all persons desirous ofperforming works of mercy from christian principle, make an estimate ofwhat they ought to contribute from the stores with which God has favoredthem. [7] Let them duly consider the various claims that are presented tothem, and from amongst the many charitable societies with which we aresurrounded, let them select the depositaries of their bounty. Let eachfamily also, according to their means, select one or more of the poorwhom they can know, and to a certain extent, follow through their goodor ill conduct. These let them regard as a charge peculiarly committedto them. Let them become acquainted with the wants, the infirmities, thetroubles, the sorrows of these the poorer members of their families, united to them by the bonds of christian relationship. The intercoursewill be mutually salutary. It will produce a fuller and healthierdevelopement of the christian character than can be brought out wherethe ranks in life are kept in a state of separation by the sterndespotism of artificial distinctions, where there are no opportunitiesof passing from one to the other the softening influence of sympathizingfeelings, and where on the one side pride, luxury and selfishness arenurtured, and on the other, envy, hatred and discontent. Were the customI recommend universally adopted amongst a christian people, would notextreme distress from poverty be almost banished from amongst us? Shouldwe ever be called to endure the pain of beholding destitute andmiserable persons, except where incurable vice had made them such? 3. Would not this custom also bring into more general practice the othercharacteristic I mentioned of him who hath _a bountiful eye_, --givinghis charities with benevolent feelings and kind looks? We should everremember, my brethren, that poverty, though it may clothe a person withrags, does not always kill the sensibilities of the heart. The poor areof like passions with ourselves, they like ourselves, can feel the stingof unkind words, and the cruel piercings of an evil eye. If we aresatisfied upon any occasion that duty to the general interests ofsociety requires of us to reject their petitions, let it never be with ascornful countenance or angry words. Let our rebukes, if they areneeded, be tempered with mild expressions--they will be felt withtenfold power. And when we feel called upon to relieve one who asks forcharity, let us not do it as though our alms were extorted. There arethose who in performing an act of kindness, yet do it so ungraciously, that it is felt to be no kindness. And there are on the other handthose, who in giving a refusal, yet give it without causingpain--sometimes even they communicate pleasure by showing sympathy wherethey cannot administer relief. The phrase in my text expresses admirablythe influence of such amiable conduct. It is the eye that speaks cruelsentiments more powerfully than the tongue, and it is the eye also thatreveals the movements of a noble and generous sympathy. The _bountifuleye_ then, is the evidence of a humane and benevolent heart, promptingits possessor to thoughts and deeds of charity. 2. Need I state to a christian assembly the necessity laid upon us allto cultivate the character I have thus attempted briefly to describe? Tofeed the hungry, to clothe the naked, to visit and comfort the sick andthe afflicted, is incumbent upon every man endowed with moralperception, but the obligations of the christian to pursue this courseof conduct, are most weighty and inalienable. He cannot shut out fromhis attention the sufferings and misfortunes of his brethren of thehuman family without renouncing his name, and without forfeiting hisrights to the hopes and promises of the gospel. Our religion isemphatically the religion of love. Love is the end of the commandment, the perfection of the christian character, and the most acceptableoffering we can present to Almighty God. Upon this principle the poorhave a claim, --a claim stronger than human law could establish upontheir fellow men. We are all the stewards and almoners of Providence, and a rigid account will be demanded of those means which were given tous in trust for the purposes of beneficence. Let the rich man askhimself by what means he has been prospered in life, and inhabits thesplendid or the commodious habitation, while another has been condemnedto eat the bitter bread of poverty. He may reply that he has beenindustrious and provident, that he has passed a life of anxious labor toamass the wealth or the competency he enjoys. But can he forget that allhis success must at last be referred to the great disposer of events?Can he be ignorant that it is God who has filled his basket and hisstore, who has given the genial heat and refreshing showers to hisharvest, and guarded them from blasting and mildew, who has commandedthe favoring winds to blow upon his richly freighted vessels, and hassaved them from rocks and tempests, who has bestowed upon him his powersof mind, and afforded him health and opportunity to employ them? Can hebe unmindful of all this when he beholds the fluctuations of prosperity, and the sudden and unexpected manner in which it is both given and againtaken away? Surely then the thoughtful and conscientious man will esteemhis possessions, not so much a right which he has obtained as a trustcommitted to him, and he will acknowledge that the strictest justiceapproves what religion emphatically demands, that with _a bountiful eye_we should look upon the poor and destitute. Such is our solemn duty; and it is important that it should be regardedin this light. Beneficence should not be merely the overflowing of agenerous heart. This would be an unsafe and uncertain ground on which toplace the principle of charitable distribution. Interesting objectsindeed might not suffer from it, the orphan, the afflicted widow, decayed and broken age. Cold and insensible must be the heart that couldshut up its sympathies from such petitioners. True beneficence however, cannot always be a delight. "It is not, " says a powerful writer, [8] "anindulgence to the finer sensibilities of the mind, but according to thesober declarations of scripture, a work and a labor, a business in whichyou must encounter vexation, opposition, and fatigue, where you are notalways to meet with that elegance which allures the fancy, or with thathumble and retired adversity which interests the more tenderpropensities of the heart, but as a business, where reluctance mustoften be overcome by a sense of duty, and where, though opposed at everystep by envy, disgust and disappointment, you are bound to persevere inobedience to the law of God, and the sober instigation of principle. " Isit not well then, my brethren, to establish beneficence upon the broadground of christian obligation, rather than commend it to you by thehigh gratifications which it sometimes affords? Are not the interests ofthe poor in this manner more effectually secured? If the grand principlecan be established in your breasts, that you are to do good not simplybecause you delight in this work, but because the dictates of justiceand the laws of God require you to be charitable, will you not bepreserved from the indiscretions of a heated benevolence on the onehand, and from the cruelty and consequent punishment of selfishness andavarice on the other? 3. But are there then any demands made upon our charity, which whenanswered can yield us no reward or blessing? Surely not. Has it notalready been declared that God demands of us no duty or sacrifice forwhich he does not offer us an abundant remuneration? And does he notemphatically pronounce his blessing upon the virtue I am now attemptingto explain and enforce? "_He that hath a bountiful eye shall be_BLESSED. " The scriptures are filled with motives, inducements, promises, encouragements, addressed to every generous, nay to every interestedfeeling. _The merciful man doeth good to his own soul. [9] He that hathpity upon the poor lendeth unto the Lord; and that which he hath givenwill he pay him again. [10] If thou draw out thy soul to the hungry, andsatisfy the afflicted soul, then shall thy light rise in obscurity, andthy darkness be as the noon day. And the Lord shall guide theecontinually, and satisfy thy soul in drought, and make fat thy bones;and thou shalt be like a watered garden, and like a spring of waterwhose waters fail not. [11] Blessed are the merciful; for they shallobtain mercy. _[12] Are there not then abundant rewards promised to deedsof beneficence?--rewards, how far transcending our best services, howmore, infinitely more than adequate to our most painful labors, ourgreatest sacrifices. God has a right to all we have, for he only lendsus all, yet he condescends to receive a portion from us again, as if afavor were conferred upon himself, and he has put in his stead the sick, the naked, the hungry and the afflicted, and says, _inasmuch as ye havedone it unto one of the least of these my brethren, ye have done it untome_. [13] And not only does he condescend thus to accept our charitabledeeds, but gives them his blessing and reward. _Blessed is he thatconsidereth the poor; the Lord will deliver him in time of trouble. _[14] While then, my brethren, we have every encouragement to persevere inworks of beneficence, though they may be accompanied with labor, and berepaid with human ingratitude, let us be duly thankful that there areother occasions on which we can discharge duty, and at the same timeopen a source of the purest and noblest gratification. Yes--painful asmay be some of those walks of charity which the christian must pursue, and revolting as are some of those objects which he must encounter, weknow that there are paths for the benevolent where their footsteps fallpleasantly, and a refreshing fragrance surrounds them, and smilingobjects meet them, and satisfactions the most delightful, urge themforward. We can sometimes give, and pleasure shall accompany the act, and unmingled good shall follow it, and gratitude shall reward it, andGod himself shall crown it with the brightest wreath. Say I not truewhen I speak of giving to the destitute orphan? Is not this a deed ofunalloyed satisfaction, is it not one upon which the _bountiful eye_ maylook to fill the soul with an unrestrained generosity? Here is requiredno cold calculation of the amount of good to be effected, here is noroom for anxious doubt concerning the result of the benevolent act. Asylums for the destitute orphan are among those institutions which eventhe severe, and in some respects, the cold and selfish principles ofPolitical Economy cannot justly disapprove of. To the truly benevolent, and to the pious christian, they have always been, and must ever be, objects of deep interest. Other charities may be perverted in somedegree to evil purposes. Their effect may be to encourage idle anddissolute conduct, and to increase the evil they would remedy, byoperating as a bounty upon pauperism. To some extent this has been theeffect of alms-houses, and of many of those societies which, with thebest intentions, have been administered to adult persons. Weacknowledge, indeed, that protection, shelter, and subsistence for theaged and decrepit, who are past the ability to labor for their own dailyfood, medicine and medical advice, and in cases of absolute poverty, theretreat of the hospital, are real charities, such as suffering humanityrequires, and pure benevolence will provide for. But in other cases, itis questionable whether relief can be given without ill effects, exceptit be accompanied with the opportunity and the necessity for bodilylabor. I am not, however, upon the present occasion to discuss thegeneral question of charitable societies. It is one of great importance, and one which we think is not yet generally understood. Much light hasrecently been thrown upon it, especially in this city, by the active andintelligent exertions and experiments of some of our fellowcitizens, --and it should continue to occupy the serious attention ofour civil authorities, and of every benevolent and public spiritedperson. But who can doubt about the expediency, as well as the mercy andchristian obligation, of fostering the poor and helpless orphan, whosenatural protectors have been removed by the Providence of God? Naked, wemust clothe them, for their helplessness cannot provide for their owncovering; hungry, we must feed them, for they appeal to us with themoaning cry and innocent tears of childhood; strangers in this world, but just entered upon it, and left without a home to receive, or aparent's fostering care to protect them, we must take them in. We cannotresist or evade such an appeal, we know that it comes from a guilelesspetitioner, whose distresses no vice of its own has produced, and noexertions of its own can relieve. Should any one of you in your walksthrough our city during its inclement winter behold a child almostnaked, shivering with cold and fainting with hunger, and did you learnthat it had wandered unprotected from the home where its only survivingparent had just expired in all the wretchedness of poverty and disease, and finding its mother's voice silent, her hands that had cherished itcold, and her eyes closed, the little one had gone forth weeping andalone, would any of you refuse it a home, and food and protection?--Itis this sacred duty which our Institution has performed for many suchsuffering and innocent beings. Where, if not to such an object, can theheart send forth its sympathies without restraint, and give itself toall the delights of a glowing generosity? But I need not tell you of these heavenly satisfactions as I see aroundme those who have long known and shared them, for this Institution has, from its foundation, been a favored and fostered one in our community. Many are the labors that have cheerfully been bestowed upon itsinterests, many and generous the contributions given to it, and many andardent the prayers offered up in its behalf to the throne of grace. Ofthose who first united themselves in this work and labor of love, I findthat all have been removed, and have gone to receive their eternalreward. The last of this respected and excellent band has recently been summonedaway from us, and she went gently and peacefully, in a blessed old age, in full preparation, followed by the tears and benedictions of the widowand the fatherless whom she had relieved, and in beautiful accordancewith the meek, the honorable, and useful existence, which she hadmercifully been permitted to accomplish. One of the earliest founders ofthis Asylum, and for many years its first Directress, she had uniformlygiven to it her countenance and assistance; and dying, bequeathed to ita generous evidence of her attachment. Long will her memory be cherishedin this community, as a model of the efficient but unassuming and lovelygraces that constitute the character of the christian matron; long willit be cherished--and especially by you, Ladies, the present Managers ofthe Asylum, who have been witnesses of the fidelity, the courtesy, thediscretion, the zeal, with which her duties as associated with you weredischarged. [15] The Institution has descended to you, the successors asit were of a blessed company who are now we trust, in communion withthat Saviour, whose precepts of benevolence they so faithfullyfulfilled, and with that blessed company of the spirits of the just madeperfect, who now surround the throne of God and the Lamb. You need notour exhortation that you should walk worthy of their example, but youwill not reject our devout wishes and prayers, that an equal measure ofsuccess may attend your future labors, and that a heavenly and eternalreward may hereafter crown them. To you, my hearers generally, who have assembled in honor of theanniversary of our Institution and to encourage it in its pious labors, would I address a few words in conclusion. We doubt not yourbenevolence, we know that the orphan can never plead to you in vain, webelieve that your hearts will ever be enlarged in proportion to theurgency of the claims of the Institution. Its necessities must of courseincrease with our rapidly increasing population, and be assured it canwell and judiciously employ all the bounty you will bestow upon it. Should it be possible for any one here present to feel cold andindifferent to the claims of this Institution, I would say, realize thepitiable condition of an orphan infant. To you who are parents and arewatching over your growing offspring, and can imagine how bitter wouldbe your distress at the thought of being torn from them--remember, thatthese are destitute of a father's protection and a mother's anxiouslove. Be ye then their comfort and their stay. As you look upon your ownoffspring, and reflect with gratitude that you are yet preserved towatch over their tender infancy and dependant youth, and as you praythat you may still shelter them until they can withstand the storms andadversities of life, think how you may repay your Almighty Benefactor inthe persons of those, who are also his children; think also, how deepwill be your ingratitude, if while so blessed, you can "despise theselittle ones. " Your children are yet around you, and you watch over them, but you cannot pierce into the solemn darkness of futurity--they may yetbe helpless, parentless, friendless, --_as ye would that men should do toyou, do ye also to them likewise_. [16] Ye also, who have experienced, and perhaps still enjoy, the watchfulcare and affectionate caresses of devoted parents, forget not that thereare those, who have never rejoiced in the sound of a father's voice, ora mother's gentle embraces. And can you, who have known such delightsrefuse your sympathy to these children of the most cruel privation? No. You will remember those, who have been for ever cut off from thesweetest pleasures of life; whose lips have never learned tosay--"father"--"mother, "--and to behold the countenances of thesedearest friends lighten up with joy at the sound, and their armsextended for the fond embrace. You will, --yes my brethren, --will you notall, --all here present, --remember them? The _bountiful eye_, which looksupon their sad condition, and relieves them, shall be blessed--blessedof men in their full applause--blessed in its own soothing approbation, and more than all, and above all, blessed of the God of all blessing, now and for ever more. Amen. FOOTNOTES: [1] Proverbs xxiii. 6, 7. [2] Proverbs xxviii. 22. [3] Deuteronomy xv. 7-10. [4] 1 Timothy vi. 18. [5] The Board of Visitors of the Poor, as established in this city, isone of the most practically useful institutions which the modern spiritof enlightened charity has devised. Its object is not merely to searchout the sick and needy and to relieve them, but also to investigate theclaims of any applicants for charity that may be recommended to it, andthus to prevent impositions as far as practicable. Every family that hasnot time to disburse its charities under the superintendence of its ownmembers, should be in communication with this Board. Measures are now inprogress to organize a system, which shall render this Institution moreeffective even than it has yet been, in accomplishing the importantpurposes for which it was established. When completed, public noticewill be given. Let every benevolent individual in our community thencome forward and give this system his countenance and pecuniary support;and let all resolve by a united effort to do away the baleful influenceof a tolerated pauperism, by detecting and discountenancing everyvicious and unworthy applicant for charity, and by industriouslysearching out and promptly relieving every real and deserving object ofdistress. [6] Proverbs xxix. 7. [7] The custom recommended by St. Paul to the Galatians and Corinthians, as we learn from 1 Corinthians xvi. 1, 2. Has recently been brought intoprominent notice, and begins to be practiced in the Episcopal Church, especially as applicable to the cause of missions. Why should it not beadopted in all Christian families, and thus let the principle--the soundand effective principle--of _systematic_ charity be extensivelyestablished amongst us. [8] Dr. Chalmers. [9] Proverbs, xi. 17. [10] Same, xix. 17. [11] Isaiah, lviii. 10, 11. [12] Matthew, v. 7. [13] Matthew, xxv. 40. [14] Psalms, xli. 1. [15] Mrs. SARAH PARKMAN, the relict of Samuel Parkman, Esq. , one of themost distinguished of the merchants of this city. Those who knew her, and have seen how faithfully, affectionately, and judiciously shedischarged the duties of a daughter, a wife, a parent to her ownoffspring, and a mother to many others, who with her own children, haveabundant reason to "rise up and call her blessed;" or who have learnedfrom report the leading events of her virtuous, benevolent and activelife, will esteem the humble tribute thus paid to her memory, asproceeding from an estimate of her excellencies by no means exaggerated. As an evidence of the value of her services to the Asylum, the followingextract has, by permission, been taken from the Minutes of the Board ofManagers:-- _At a meeting of the Board of Managers of the Boston Female Asylum, heldon the last Tuesday of July, 1835, --_ VOTED, That the Managers are deeply sensible of the loss sustained sincethe last meeting, in the death of their excellent First Directress, Mrs. Sarah Parkman, the last who remained at the Board, of its originalmembers, and for the last fourteen years its presiding Officer. Thatthey hold in affectionate remembrance her gentleness, her charity, herthoughtfulness for others, her constant endeavor to do good; and it maybe permitted to add, --for it was a conspicuous trait in hercharacter, --the sincerity of heart with which, in all her variedintercourse, she followed the apostolic injunction, "be courteous. " Also, that they acknowledge with much gratitude to her, and to thechildren by whom her wishes were so promptly fulfilled, the receipt ofFive Hundred Dollars, the last testimony of her interest in anInstitution, which, from its foundation, has owed so much to her labors, her counsels, and the liberality, which even in death, did not fail. * * * * * Since the establishment of the Asylum in 1800, 357 children have beenadmitted. Of these, 273 have been placed at service, or otherwiseremoved; 13 have died, and 71 remained in the Asylum, on the 35thanniversary. [16] Luke xvi. 31. Transcriber's Note: Minor typographical errors have been corrected without note. Archaic and variant spellings have been retained. Capitalisation of religious terms remain as printed.