She was born in London in 1781, and was the daughter of Joseph and Anna Savory. To an active and vigorous understanding she united a strength of will which would brook little control, together with much energy and fearlessness; and the propensity to follow the vain inclinations of the unregenerate heart displayed itself in an indulgence in much that was inimical to the restraints of Christian principle. Her disposition was generous; all her emotions were ardent, and were seldom subjected to the discipline of a corrected judgment. There were, however, various occasions, even in her very early years, when, through the visitations of heavenly love, her mind was forcibly aroused to a conviction of the need of redeeming grace. She was particularly impressed by the preaching and influence of William Savery, whose home in London was at her father's house. In some memoranda of this period, she remarks, "Frequently in the meetings appointed by him, I was greatly wrought upon by his living ministry;" and notwithstanding that she subsequently wandered far from the way of peace, there is good ground to believe that the remembrance of those truths which had penetrated her heart through the instrumentality of this gospel messenger, was never altogether effaced.

Being naturally endowed with a lively imagination and a taste for literature, she sought to suppress the upbraidings of conscience in intellectual pursuits, and employed much time in the composition of verses that were merely a transcript of visionary and romantic ideas, afterwards published under the title of "Poetical Tales." This volume obtained but a limited circulation; for, soon after it had issued from the press, the conviction that it had been an unhallowed and unprofitable exercise of her understanding was so impressed upon her spirit, that, although the sacrifice was considerable, she caused all the unsold copies to be destroyed. It is interesting to observe how, in later years, this talent for metrical rhythm, which had been so misapplied, became consecrated, as were all her faculties, to the promotion of piety and virtue.

During the long period in which her mental energies were thus misdirected, a cloud of darkness enveloped her spirit. She had, when about nineteen years of age, imbibed sceptical views in reference to the truths of revealed religion; and as she seldom read the Holy Scriptures, and was almost a stranger to their sacred contents, her imagination pictured an easier way to escape from the power and the consequences of sin than in that self-renunciation which the Gospel enjoins. In some memoranda of her experience, she says, in reference to the snares by which her mind was entangled:—"I was led to a love of metaphysical studies, and fancied I discovered, with clearness, that human vice, and consequently human misery, sprang from ignorance of the nature of virtue, and that if mankind would become instructed they would become good; and that it was only necessary to behold virtue in its native beauty, to love it and to practise it. O how fallacious was this reasoning! 'The world by wisdom knows not God; the natural man receives not the things of the Spirit of God, for they are foolishness to him, neither can he know them, because they are spiritually discerned.'"

At length, however, when, in 1811, Martha Savory had completed the thirtieth year of her life, she became deeply impressed by the conviction that she was wandering on the barren mountains of doubt and error; and through the renewed visitation of divine love, the light of the Sun of righteousness again shined into her heart, and its humbling influence brake the rock in pieces. Some circumstances occurred that were instrumental in promoting this great change. She was introduced into frequent communication with some honored servants of the Lord, particularly with the late Mary Dudley, and her daughter Elizabeth. An attack of indisposition prostrated her bodily strength, and afforded opportunity for serious reflection. Whilst from this cause confined to her chamber, a young person (Susanna Corder), with whom she was only very slightly acquainted, but to whom she was ever afterwards united in an intimate and confidential friendship, was attracted to visit her. The interview was a memorable one; the overshadowing wing of goodness and mercy being permitted to gather their spirits under its blessed influence. On her recovery from this illness, Martha Savory paid a short visit to her new friend, which afforded an opportunity for the manifestation of continued deep Christian interest; and, on her quitting the house, Susanna Corder put into her hand a copy of the "Olney Hymns." When she had proceeded a few steps towards home, she opened the book, and without noticing even the title, instantly cast her eyes on the lines, "The rebel's surrender to grace," commencing—

"Lord, Thou hast won; at length I yield; My heart, by mighty grace compelled, Surrenders all to Thee; Against thy terrors long I strove, But who can stand against thy love? Love conquers even me."

She was deeply affected by the remarkable application of the whole of the hymn to the experience which she was then passing through; she could not refrain from weeping, and to avoid the observation of passersby, she walked through secluded streets, giving vent to her emotion; and she afterwards repeatedly expressed her belief that there was, in this apparently casual incident, a divine interposition and guidance; "for," said she, "every word of that hymn appeared as if purposely written to describe my case, so that I could scarcely read it from the many tears I shed over it. It is no exaggerated picture."

She now spent much time alone, almost constantly reading the Bible; and so precious was the influence that operated on her spirit, whilst thus employed, and so wonderfully were the blessed truths of the gospel unfolded to her understanding, that, as she expressed it, "every page of it seemed, as it were, illuminated." Sustained by the joy and peace of believing, she was enabled to follow in faith the leadings of the Holy Spirit, and, through divine strength, to become as a whole burnt sacrifice on the altar of that gracious Redeemer, who had, in his rich mercy, plucked her from the pit of destruction. Having had much forgiven, she loved much, and shrunk not from the many and deep humiliations which were involved in such a course of dedication to her Lord. Even her external appearance strikingly bespoke her altered character. There had always been in her countenance an expression of benevolence, but it had not indicated a gentle or diffident mind. In her demeanor and personal attire, she had conspicuously followed the vain fashions of the times; but now, humility, with a modest and retiring manner, marked her conduct; everything merely ornamental was discarded, and the softening, effect of a sanctifying principle imparted to the features of her face a sweetness which, impressing the beholder with a consciousness of the regenerating power that wrought within, was, to more than a few of her acquaintance, both arousing and instructive. She changed her residence from Finsbury to the borough of Southwark, and settled near her friend Susanna Corder, with whom she united in the formation of a philanthropic association, "The Southwark Female Society for the relief of sickness and extreme want." The late Mary Sterry, and several other estimable members of Southwark meeting, together with benevolent individuals among the different religious denominations of the district, soon joined them, and the society became a highly influential channel through which assistance has been variously rendered to many thousands of the indigent poor; and it still continues, though with a reduced scale of operations, to be an important source of help to the sick and destitute.

Martha Savory devoted to this work of mercy much time and personal exertion; but a more important service was also designed for her. She felt constrained to give evidence of her love to Christ by a public testimony to the grace which had been vouchsafed to her through Him who is "the way, the truth, and the life." Deep were the conflicts of spirit which she endured ere she could yield to this solemn requirement, but "sweet peace" was, she says, as she records the sacrifice, the result of thus acknowledging her gracious Lord. "This step," she continues, "appears to me to involve the greatest of all possible mental reduction, but I reverently believe it was necessary for me, and mote, perhaps on my own account than on account of others; for, without this bond, and the necessary baptisms attending this vocation, I should have been in danger of turning back, and perhaps altogether losing the little spiritual life which has been mercifully raised." She adds a fervent petition for preservation and guidance, and that, by whatever means, however suffering to nature, the vessel might be purified, and fitted for the Master's use. She first spoke as a minister in the year 1814. The humiliation and brokenness of spirit which marked these weighty engagements, were felt by many, especially among her youthful friends, to be peculiarly impressive, as tokens of the soul-cleansing operations of omnipotent love, and as an awakening call to yield to the same regenerating influence.

She was acknowledged as a minister by Southwark Monthly Meeting, in the year 1818, when she had reached the age of 36; and in 1821, with the cordial approval of the meetings of which she was a member, she commenced that course of missionary labor in the gospel, to which she was subsequently so much devoted. Her mission, on this occasion, was to Congenics, where, and in the surrounding villages, she remained twelve months.

A letter to one of her sisters, written a few years after her marriage, so fully represents her religious sentiments, and the doctrine she was concerned to preach and maintain, that it may not improperly conclude this outline of her mental and religious character.

Burton, 13th of Twelfth Month, 1830.

I read thy remarks, my endeared sister, on the present state of things amongst us, with much interest, from having had corresponding feelings frequently raised in my own mind in this day of general excitement on religious subjects.

It remains to be a solemn truth that nothing can draw to God but what proceeds from him; and whatever may be the eloquence or oratory of man, if it be not the gift of God, and under his holy anointing, which always has a tendency to humble the creature and exalt the Creator, it will in the end only scatter and deceive. It has long appeared to me that true vital religion is a very simple thing, although from our fallen state, requiring continual warfare with evil to keep it alive. It surely consists in communion, and at times a degree of union, with our Omnipotent Creator, through the mediation of our Holy Redeemer. And seeing these feelings cannot be produced by eloquent discourses or beautiful illustrations of Scripture, but by deep humiliation and frequent baptisms of spirit, whereby the heart is purified and fitted to receive a greater degree of divine influence; seeing it is produced by daily prayer, by giving up our own will, and seeking above all things to do the will of our Heavenly Father, surely there is cause to hope that those who are convinced of this, and who have tasted of spiritual communion through this appointed means, will never be satisfied with anything however enticing which, if not under the influence of the Holy Spirit, may well be compared to "sounding brass or a tinkling cymbal."

I am far from confining this influence to the ministers of our little Society, but assuredly believe that those who are brought under the immediate teachings of the Spirit, under every profession, will be more and more convinced that they cannot preach to profit the people, in their own will and at their own command; and that as true and spiritual religion prevails they must in this respect come to us, and not we go to them. Yet still it is certainly a day of much excitement, and of danger especially to the young and unawakened, and there never was a time when the members of our Society were more loudly called upon to watch unto prayer both on their own account and on account of others, humbly to implore, not only that the Holy Spirit may not be taken from us, but that a greater effusion of it may be poured upon us as a body, that so we may all be made and kept alive in Him in whom is life, and the life is the light of men. I believe this would be much more our experience, if the things of this world were kept in subjection by fervent daily prayer and the obedience of faith, which remain to be the means pointed out by our gracious Redeemer, of communion with the Father through Him. What can be more pure than the profession we make to be guided by the Holy Spirit? and if we really are so, we shall be concerned to maintain this daily exercise of heart before the Lord, and yet become what I reverently believe is his gracious will respecting us, and all under every name who are thus guided and have become living members of the Church of Christ, even that we should be as lights in the world, or a city set upon a hill which cannot be hid.

* * * * *

The dwelling which John and Martha Yeardley occupied was on the highest ground in the village, commanding a wide and cheerful prospect, and overlooking, on the western side, the valley of the Dearn and the conspicuous town of Barnsley, which, notwithstanding the smoke that envelopes it, stands out in fine relief on the opposite hill. Their cottage adjoined the Friends' burial-ground; and just on the other side of the wall reposed the remains of Frances Yeardley, on the site formerly occupied by the meeting-house.[5]

The house, says Martha Yeardley in a letter to her sister R. S., is warm and comfortable, though at best what Londoners would esteem a poor place. We feel quite satisfied with it; and when we get our garden in order, and a cow and a few chickens, it will be equal to anything that I desire in this world. To-day the snow has disappeared, and John is very busy with his garden.—(1 mo. I, 1827.)

John and Martha Yeardley did not remain long idle in their new position. In the First Month, 1827, they received a "minute" for visiting the meetings in their Monthly Meeting; and in the Second Month they commenced a tour amongst the meetings in some other parts of Yorkshire. These duties occupied them until the 19th of the Fourth Month. We may extract from the Diary recording the former of these engagements, a brief note of their visit to Ackworth School.

1 mo. 20.—Lodged at J. Harrison's. On First and Second-day evenings had some time of religious service with the young people at the school, and felt much united in spirit to this interesting family. On Fourth-day, Robert Whitaker accompanied us to Pontefract, and we were comforted in his company, for we felt poor and weak—much like children needing fatherly care.

Among John Yeardley's notes made during the more general visit, we meet with a memorandum which may be taken to mark a stage or era in his Christian experience. The daily record of religious exercise and feeling which is so useful to many in the hidden season of tender growth and preparation for future service, is less likely to be maintained—and, it may be, less necessary—in the meridian of life, when the time and strength are taken up with active labor.

3 mo.—I could write much as to the state of my mind, but have of late thought it safer not to record all the inward dispensations which I have to pass through. I feel strong desires to be wholly given up to serve my great Lord and Master, and that I may above all things become qualified for his service; but the baptisms through which I have to pass are many, and exceedingly trying to the natural part. Nothing will do but to rely wholly on the Divine Arm of Power for support in pure naked faith.



CHAPTER VIII.

THE SECOND CONTINENTAL JOURNEY.

1827-28.

PART I.—GERMANY.

After John and Martha Yeardley had visited their friends at home, their minds were directed to the work which they had left uncompleted on the continent of Europe; and, on their return from the Yearly Meeting, they opened this prospect of service before the assembled church to which they belonged.

(Diary) 6 mo. 18.—Were at the Monthly Meeting at Highflatts, where we laid our concern before our friends to revisit some parts of Germany and Switzerland, and to visit some of the descendants of the Waldenses in the Protestant valleys of Piedmont; and, on our way home, our friends and some other serious persons in the Islands of Guernsey and Jersey. Our dear friends were favored to enter most fully and feelingly into our views, and under a precious solemnity, a general sentiment of unity and concurrence spread through the meeting, which constrained them, (as the certificate expresses it) to leave us at liberty, accompanied with warm desires for our preservation. Hearing the certificate read brought the concern, if possible, more weightily than ever upon me, and a secret prayer was raised in my heart that we might be enabled to go through the prospect before us to the honor of Him who has called us into his work.

They attended the Quarterly Meeting in the latter part of this month, and returned by way of Ackworth, where, says John Yeardley,

We had a comfortable parting with dear Robert and Hannah Whitaker, in their own room. E.W. has passed with us through the deeps, and has indeed been a true spiritual helper to us under our weighty exercises of mind.

On the 8th of the Seventh Month they set out, and on the 17th attended the Meeting of Ministers and Elders in London.

The Morning Meeting was a precious and refreshing time to our poor tried minds. There was a very full expression of near sympathy and entire unity with us in our intended religious service. It is a strength and encouragement not only to have the concurrence of our friends, but also to know that we have a place in their prayers for our preservation and support in every trying dispensation.

On the eve of their departure from London, a circumstance occurred of a very disagreeable character. The shop of their brother, A.B. Savory, in Cornhill, was broken open; many valuable articles were taken, and their travelling trunks, which had been left there, were ransacked. Although their loss was trifling, the annoyance of such a contretemps may easily be conceived. J.Y. says:—

It is far from pleasant thus to be plundered of any part of our property; but I consider it as much the duty of a Christian to bear with becoming fortitude the cross-occurrences of common life as to be exercised in religious service.

They left London on the 22nd, for Rotterdam. On their arrival, a disastrous occurrence happened which gave a shock to their feelings. The manner in which J.Y. mentions the event evinces his tenderness of mind in commencing a long journey, in which his vocation was to be to sympathise with the poor and afflicted.

Since we landed safely on shore a circumstance has occurred which has brought a gloom over us. One of our shipmen being busy about the sails, part of a beam fell from the top-mast and struck him on the head. He never spoke more, but died instantly. He has left a widow and two children, not only to weep for him, but also to feel bitterly his loss in a pecuniary way. We intend to recommend their situation to some of our benevolent friends in London. My heart is much affected in having to commence my journal on a foreign shore by recording such an afflicting event. And, as it regards ourselves, how much we have which calls for thankfulness that we have so mercifully escaped.

From Rotterdam they directed their course to Pyrmont, passing through Gouda, Utrecht, Arnheim, and Muenster; at the last place they were laid by from the heat and weariness. They reached Friedenthal on the 4th of the Eighth Month, and John Yeardley makes the following reflections on re-entering his German home:—

As I find myself again in this country, many thoughts of former days spring up in my mind. Since I was last here I have passed through much; nevertheless the Lord has guided my steps, and I have cause to give Him thanks.

They visited Minden and the little meetings around, bestowing much labor on them; but at Pyrmont, to suffer, rather than to do, was their allotted portion.

It sometimes seems to me, writes J.Y., that we have in this place little to do and much to suffer. I am often cast down, and have to sit in silence and darkness. This state of mind is an exercise of faith and patience, through which much may be gained if it is turned to right account.

Of the Two Months' Meeting, he says:

On the whole a favorable time. But I am not without my fears that the little Society in this place will lose ground, in a religious sense, if more faithfulness is not manifested in little things.

Soon after their arrival in Germany they turned their steps towards the north-west corner of that country, and the borders of Holland. The object of this journey was to visit some places on the shores of the North Sea, near Friesland, where the inundations of 1825 had caused great desolation, and where a new colony had been formed by the government from among the ruined families. This little journey was so emphatically, an act of faith, and the course of it lay so much through a part of Europe seldom visited by travellers, that we shall transcribe the diary of it without much curtailment.

9 mo. 4.—Having for sometime felt an impression to visit Friedrichgroden and other places on the store of the North Sea, near the confines of East Friesland, we set out from Pyrmout in company with our dear friend Louis Seebohm, travelling with extra-post in our own carriage. We found this a pretty expeditions way of travelling for this country, being able to make about fifty-five English miles a day. Between Oldendorf and Bueckeburg, we experienced a remarkable preservation from danger. Our postillion being a little sleepy, had not sufficient care of the reins, and the horses suddenly turned off towards an inn, but missing the turn, instantly fell into a deep ditch, one horse quite down, and the other nearly so; the carriage wanted only a few inches further to go, and then it would have come upon the horses, so that a few plunges must have upset the whole concern. We sprang instantly out, and set the quiet animals free. The man was so frightened he could scarcely step from, the box. The whole affair did not last more than a few minutes, when we were on our way again, with great cause for thankfulness to the Preserver of our lives. The driver was so honest in acknowledging his fault, that I gave him his trinkgeld, and our friend L. S. gave him some advice. We got well on through Minden to Diepnau and lodged there.

Next morning set out about seven o'clock, and that day travelled late to reach Oldenburg, which we accomplished at about one in the morning. Next morning we were in a dilemma which way to take to find our place of destination. The landlord was kind in sending out several times to gain information, but in vain: at length there came into the room a deaf and dumb man who frequented the house, and who, when he knew our inquiry, immediately wrote down the particulars of the place, and explained it by signs on the table. We left two books for this intelligent man for his kindness, and set forward. Dined at Varel, and had two poor tired horses and an awkward driver to Jever. We gave him several severe lectures without much effect; at length we came to a small inn on the road, where he made a stand, and said he could go no further without two more horses, which we really believed was true, for if he had not got them we must have stuck in the sand. The horses being procured we got to Jever about eleven o'clock.

Here was a good inn, and we rested pretty well; but in the morning discouragement took hold of my spirits in a way that I have seldom experienced. I was ready to conclude we were altogether wrong and out of the way of our duty; but forward we must now go to see the end of this exercising journey. The country about Varel and Jever is remarkably fertile in pasture. The cows handsome, rolling in abundance of grass, and pretty much the whole country had the appearance of ease and plenty; in Varel we saw the poor-house, a building capable of containing 400 persons, and only four individuals were there. The inhabitants live in simplicity, but also in the general ignorance and indifference as to religion. I was exceedingly low in mind on the way, but felt once more that we were in our right place, and my precious M. Y. encouraged me by saying we should not go there in vain. On opening the Bible, I was comforted in turning to Psalm lxxviii. 12-14.

After having thus travelled some days, as it were in the dark, we arrived at Friedrichen Siel, near Carolinen Siel, in which neighborhood, on the border of the North Sea, lie Friedrichgroden, New Augustengroden, and New Friedrichgroden. It is a tract of land gained from the sea of about ten or twelve hundred acres, banked round in three divisions, and made arable, on which are built about twenty farmhouses, which form almost a new world. This land is the property of the government; a small sum is paid on entering, and a yearly ground-rent, and then it is the property of the purchaser for ever.

As soon as we stepped on the banks of one of these grodens, and I set my eye on one of these retired abodes, I felt no longer at a loss where we should go or what we should do. It opened suddenly on my mind as clear as the sun at noon-day, that we must remain here a day or two and visit these new settlers in their dwellings. Accordingly we drove to the inn at Carolinen Siel. On asking for a map of the surrounding country, one was put into oar hands containing a plan of the places which had suffered so severely by the floods in the spring of 1825; which rendered those people much more interesting to us.

After dinner we commenced our visit, and called on a young man and his sister who live on one of the farms, and have about seventy acres of land. They received us with a hearty welcome, and entered into friendly conversation. The house was one of the first on New Augustengroden, built in 1816, [swept] down by the water in 1825, and rebuilt the same year. He was an intelligent young man, and answered many inquiries which we made.

Finding the distance might be too great to walk, next morning we procured horses, and started about seven o'clock, taking from our small stock of books one for each family. We commenced intercourse with them by first interesting ourselves about their families and domestic concerns, not unmindful of every suitable opportunity to turn the conversation on the subject of religion, which is too much neglected by most of them. They are of the Lutheran profession; but the church being at some distance, they do not regularly attend. Most of them have as many as six children, and some eight, with fine countenances. We felt deeply interested, particularly for the mothers, some of whom are tender-spirited, amiable women, and wept much in the opportunities we had with them. Their late afflictions have made on some a deep impression, and it was a time when, I trust, such a visit might be of advantage. In the floods, several had their houses swept away; and one lost thirty-six head of cattle, and had to drag his children out of the water naked, and take refuge on the tops of the houses. But the most touching case was that of a man who lost his wife and five children, his father, mother, and servants. They were sent away in a waggon, as a means of escape; but the waggon was swept away by the torrent, and all perished. The husband, who was left alone in the house, got to land on some boards, part of the wreck of the house, and expected to find his family safe; what must have been his feelings when he found they had all perished in the deep! We felt truly prepared to sympathise with them, and think they were sensible of our visit being in the sincere love of the Gospel. Their kindness towards us exceeded description. In going from house to house, one of them seeing us in the field, and not knowing our errand, thought we had missed our way, and came running almost out of breath to set us in the road. When he found that our visit was intended to him, he seemed overjoyed, and conducted us to his home and his interesting wife. His name is Friedrich Fockensllammen. He soon showed us all that was in his house and barns; and I may say he was equally ready to tell us all that was in his heart. We could not get away without taking coffee with them.

Having felt much towards seeing them together, the way seemed open to propose to this man to have a meeting. He readily undertook to consult with a few others; and he came to our inn next morning with another, when he said, the good work must have a small beginning, and although he himself was quite willing, the others did not see the necessity of it, or were too cautious. This person told us that, with respect to temporals, they could never have got forward again in the way they had done, had it not been for the kind and effectual assistance received from England. After an interesting conversation with these two, we parted in much affection. My M.Y. drew up a short epistle, which was signed by us all, and forwarded to them: this was an entire relief to our minds.

Understanding the fair was to commence on First-day morning, we found it necessary on Seventh-day evening to seek fresh quarters. The First-day is worse kept in the territories belonging to Hanover than in any part of the Continent that I have seen, and the greatest religious ignorance prevails there. The cause may rest with the Government in giving too much power to the Church: the ecclesiastics are fond of keeping in their own hands all things relating to religion, and will not suffer the light to shine that the people may see for themselves. The Edict of Stade has lately been renewed, prohibiting religious meetings; no unauthorised persons (as they call it), are permitted to preach or hold meetings, on pain of imprisonment; all foreign missionaries to be immediately sent beyond the boundaries. The settlement we were visiting was partly in Hanover, and partly in Oldenburg.

Besides these colonies on the reclaimed strand of the ocean, John Yeardley had another object in undertaking this journey, which was to inspect the Industrial Colony at Fredericks-Oort, in the province of Drenthe, in Holland. Towards this place the party now directed their way.

Between Wittmund and Aurich (continues J.Y.) is a moor called Plagenburg, about six English miles square, on which are some of the poorest mud-huts I ever saw. People who intend to settle here from any part receive a grant of land for ten years free, and afterwards pay a yearly ground-rent of about five shillings an acre. The idle and burdensome poor are also sent here; and by this means the whole neighborhood is relieved from poor-rates, except for the support of a few individuals who spin, &c., in the poor-house. We were informed that near Norden there is a colony for thieves and gipsies, who are sent to this place and compelled to build themselves huts and cultivate the land. They are strictly watched by the police, and severely punished when they attempt to go away without leave.

We had a long and tedious ride, through deep sand, to Leer. On our arrival we made inquiry about Fredericks-Oort, but could obtain no intelligence, nor could we find it on the maps which we borrowed for examination. This was very discouraging; for I had hoped, if it was right for us to go, we should find some one to give us certain directions to it. I slept but little, and next morning set again to work, and found there was a Jew in the town who travelled much in Holland. I desired he might be sent for; he came, and immediately gave us directions where to find the places we wanted.

I ought not to omit remarking the comfortable feeling that I was favored with, riding from Wittmund to Aurich [on the way to Leer]. In reflecting in stillness where we had been and what we had done, I felt not only peace and inward satisfaction, but thankfulness filled my heart that we had been thus far enabled to do what we believed to be in the way of our duty. This Scripture language passed through my mind: "Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass." (Isa. xxxii. 20.)

11th.—Left Leer about eleven o'clock in the morning, and expected to arrive at Assen at eleven or twelve at night, but to our great disappointment we travelled the night through, and only reached Assen at seven next morning. At Wehndam on our way we rested the horses. Our friend L.S. went for an hour to bed, and my M.Y. and self sat in the carriage and would have slept, but there came so many admirers of our vehicle that we could not sleep for their almost continual remarks about its elegance, convenience, &c.

This part of Holland is fruitful; the houses are clean and neat; and the dress of the women very singular. Their caps have a plate of silver or gold on each side almost like a helmet, and sometimes very costly. At the inn at Nieuweschans [on the borders of Germany and Holland], the cook had one of these golden helmets which had cost about 150 florins.

In these flat countries they have no spring water; the land lies so much below the sea that all is impregnated with salt. Rain water is used for drinking, and the method of preserving it is in a deep reservoir lined with boards and puddled with clay. I was surprised to find it kept good so long: it is seldom known to go bad. One of the farmers on the Grodens drew water out of his well and handed me a glass to drink; it had a yellowish tinge, but except this I never saw clearer and have seldom tasted pleasanter spring water, and the beat tea I ever drank was made from rain water so preserved. One thing which contributes to its quality is the great surface of tile which it has to run down, and which tends to filter it.

The mode of manuring the land is similar to that practised in Brabant, and the produce proves that it is excellent; for no better meadows, or corn land in a higher state of cultivation are to be seen than in some parts we have lately passed through.

The cows, when fresh in milk, are milked three times a day, by which means more milk is obtained than in the common method; any one wishing to make a fair experiment of this must try it not for two or three days only, but for a week or ten days.

John and Martha Yeardley found the institution at Fredericks-Oort of a deeply interesting kind. It was Established by private benevolence to improve the condition of the poor, and to relieve the country from beggars, and was commenced in 1818. The poor families which are placed there are employed, some in manufacture, some in cultivating the soil, and every means is made use of to encourage industry and provident habits. When our friends visited the colony, it comprised 2900 souls, including the staff by which the institution is worked, and which is necessarily numerous. They thought the method of instruction in use in the schools excellent, and found that religious liberty was strictly respected.

From Fredericks-Oort they went on to Ommershaus, where is the poor-house and penal colony belonging to the former institution. Thirteen hundred beggary, orphans, and criminals were then in the colony.

How much, remarks J.Y., such an institution is wanted in England; every inducement is held out for improvement in civil society, and a most effectual check placed against vice and idleness.

The travellers fared badly in Holland, and they were rejoiced to "set foot again in honest Germany, where they know how to use strangers with an honest heart." They returned through Bentheim and Osnabrueck, and arrived at Pyrmont on the 19th. Here they spent ten days in resting, and in preparing to pursue their journey through South Germany.

On First-day, the 30th, they took leave of their friends.

First-day, says John Yeardley, was a solemn time, both at meeting and at the reading in the afternoon; I hope both my M.Y. and I were enabled to clear our minds. In the evening we took an affectionate and affecting leave of them all; it was to me particularly trying. I could not refrain from weeping much.

Not much occurs in the diary to claim attention, until they reached Friedberg, not far from Frankfort.

10 mo. 7.—Sat down to our little meeting, after breakfast, and reading, on First day morning. It was to us both a season of deep feeling. My dear M.Y. was so filled with a sense of our own weakness, and the Almighty's goodness towards us in a wilderness travel through a dark country, that she knelt, and was enabled to pour forth a heart-felt supplication for a precious seed of the kingdom in the hearts of the people among whom we were; and also that He would in his tender mercy remember us his poor instruments, and in the right time cause light to break forth on our path, preserve us in the way we ought to go, and make us willing to suffer for the sake of his suffering cause: to which my heart said, Amen!

At Frankfort they formed acquaintance with J.H. von Meyer, ex-burgomaster of the city, a learned and pious man, who had made a new translation of the Bible into German, and had stood firm for the cause of real Christianity in the midst of much declension. In the afternoon they drove to Offenbach to see J.D. Marc, a Christian Jew, who had earned experience in the school of suffering. He said, amongst other things, that he could never preach but when he believed it to be his duty, and then he could declare only what was given him at the time; this he considered to be the only preaching that could profit the hearers. His views on the inutility of water baptism were so decided, that when converted Jews asked him to administer to them this rite, he told them he could not recommend it, for it would do them no good. He gave them many names of awakened persons in the Palatinate:—

Where, says John Yeardley, there is still a lively-spirited people who hold meetings for religious improvement; perhaps the descendants of those who were visited by W. Penn in former days.

The next day they returned to Frankfort, and made the acquaintance of Pastor Appia, a Piedmontese, who, with his wife, was very friendly; and when he heard that they had left their own land to visit his native country, marked out a route for them, and gave them letters of introduction. "When I am with such good people," observes J.Y., in relating their interview with Appia, "I am always uneasy in my mind that I am not more worthy. May the Lord strengthen me!"

On the 10th, they went to Darmstadt, where they met with several enlightened Christians. One of these, Leander van Ess, had been a Roman Catholic priest; and although a zealous promoter of Christianity in the face of persecution, and favored with a more than ordinary degree of spiritual light, he had thought it right not altogether to forsake that communion, but remained amongst the Romanists to do them good. He had translated the New Testament for their use. At parting with his new friends he embraced them, gave them his blessing, and wished them a prosperous journey. "I felt myself," says J.Y., "comforted and strengthened by this visit."

On the way to Heppenheim, he continues, (to which place they next directed their course), I felt quiet, in mind, and was once more assured that we were in the way of our duty. As I thought of the difficulties which might await us, these words were brought to my remembrance, "Touch not mine anointed, and do my prophets no harm."

Crossing the Rhine, at Mannheim, they stopped, on the 12th, at Duerkheim, where they became acquainted with Ludwig Fitz, a man of a frank and inquiring disposition.

For three years, writes J.Y., he has held meetings in his house; in the commencement he had to suffer no little persecution. On his entering our room he observed that it was the Lord who had thus brought us together. I have scarcely been half an hour with you, he said, after a while, but it seems as if I had known you for seven years. He, with his wife and daughter, took us to call on a Mennonist, a pious man, who holds firmly by Baptism and the Supper. He soon began to speak on these points. I replied to what he said as well as I could, maintaining that in Scripture there are two baptisms spoken of; that, as the soul of man is spiritual, it can be reached only by that which is spiritual, and that therefore I did not see the necessity of maintaining that which, is outward. He said he desired to possess the former, and not to neglect the latter. As to the Supper they both advanced is proof of the observance being good, that often, whilst using it, they experienced inward joy and refreshment. I said we must not limit to a certain time or place this joy in the Lord, as if the use of the Supper only were the cause of it. The gracious Lord is ready at all times to sup with us, and to refresh the sincere and cleansed soul, and make it joyful in him. We took leave of each other in love; I said we did not travel for the purpose of turning people from one form to another, but with the desire only that they might all be brought nearer to the Lord. It was pleasant to me that Fitz's wife was with us; during the conversation she remained still and weighty in spirit.

We inclined to attend the evening devotion at Fitz's, but prefaced our request with the hope that they would not be offended if we did not take part in their observances. This was immediately granted; and Fitz said, I feel that your spirit is true and sincere, and I have unity with it. When their service was ended, we asked them to remain a while in silence, and I trust may say we were enabled to utter what was required of us in testimony and supplication.

In Duerkheim there are eleven converted Jews, who dare not meet except in secret for fear of the rabbins. One night the rabbins attempted to take away their bibles and other books, but they received a hint of their intention, and sent the books to Fitz's house. One of them, a servant girl, as soon as she heard that some Christian friends were come into the town, went to Fitz's, and took up one of the books we had given him. She read a little in it hastily, put it in her bosom, and ran home. Her curiosity and love of the truth impelled her to come to our hotel, and wait unobserved in the hall to catch a glimpse of us as we came out. We felt much for these awakened ones of Abraham's offspring; their oppressed condition rested much upon our hearts; but as we had no opportunity of conversing with them, I wrote a few lines from Friedelsheim to the young woman, and sent them with some books by Fitz, who accompanied us to that place. Tuke's Principles finds much entrance among the awakened Jews.

Travelling through Spires, Carlsruhe, and Pforzheim, they came on the 16th to Stuttgardt, where they found Henry Kienlin, of Pforzheim, who, as the reader will remember, had won so large a place in their love and esteem on their former journey.

He not only, says John Yeardley, professes our principles, but bears a clear and fearless testimony for them. His wife is of the same mind with him, although she does not yet show it in the simplicity of her dress.

On the 18th, we set out in company with our good friend to Ludwigsburg to see the prison. There are about 600 prisoners, of both sexes, for the most part employed in labor. Order and cleanliness prevail, and the food is good. The governor, Kleth, is a worthy, pious man; he himself reads the Holy Scriptures to the prisoners, and endeavors to promote their spiritual improvement. When we entered a room in which were a number of men, they rose, and stood serious and quiet as though they expected we should address them; and for a short time the love of God was felt amongst us in an impressive manner; but nothing was given us to utter.

It will be recollected that when John and Martha Yeardley were at Stuttgardt in 1826, they met with the Pastor Hoffman, and that they desired to visit the institution at Kornthal, of which he was the director, but were obliged to forego this visit in order to hasten forward to Basle. They now prepared to discharge this debt of Christian love. Kornthal is situated four miles from Stuttgardt; it was founded in 1819 by dissenters from the Moravians and Lutherans, and consisted in 1825 of about seventy families. J. and M.Y. went there on the 19th.

We were received, says the former, in a brotherly manner by the Director Hoffman. On entering the room we were informed that their pastor had died the night before; but instead of sorrow there seemed to be joy. This society holds it for a religious duty to rejoice when any of their members are favored to enter a state of endless bliss. This is religious fortitude which but few possess, but I believe it is with them sincere, for in going over the institution with the Director, I observed they spoke of it as a matter of holy triumph.

No meeting was held with the members of the establishment during this visit; it was left for J. and M.Y. to attend the usual evening assembly on First-day, the 21st; and they were informed that it would be an occasion on which any present who were moved by divine influence might freely relieve their minds.

At three o'clock, J.Y. writes, we set off to Kornthal under most trying feelings; I do not know when I have suffered so much from discouragement. On account of the death of the pastor, many were come to attend the interment which was to take place the next day. This caused the meeting to be large; not less than 700 persons were present, and among them six or seven pastors. The service commenced with a few verses; the first words were these:—

"Holy Spirit come unto us, And make our hearts thy dwelling-place."

I can truly say I was awfully impressed with their meaning, and a secret prayer rose in my heart that it might be experienced amongst us. After the singing, a silence truly solemn ensued, and I intimated that I felt an impression to say a few words. When I sat down our kind friend the Director summed up the substance of what I had said, and repeated it in an impressive and becoming manner. He did this with the idea that some present who only understood Low German might not have clearly got the sense; however, we were told afterwards that they had understood every word that I had said. Hoffman generously acknowledged to the hearers that what had been delivered was strictly conformable with Scripture doctrine, and that he united most fully with it.

Next morning the children being assembled for religious instruction, at the conclusion I requested they might remain awhile, and I had a few words to say to them, which was a relief to my mind. Hoffman asked if they had understood; they almost all answered, Ja, ja, ja.

This visit has afforded an opportunity of our becoming acquainted with many serious characters out of the neighborhood who were come to the interment; many of them felt near to me in spirit. Hoffman's wife is a precious, still character; there is much sweetness in her countenance. All received us heartily in Christian love; it felt to me as if it were the night before one of our Monthly Meetings, and I was at a Friend's house, so much freedom was to be felt. The inn is kept by Hoffman; they would make us no charge, saying love must pay all. We were most easy to make a present to the box for the institution, but they would have refused it, saying feelingly, Travellers like you have many expenses.

The cause for J.Y.'s peculiar discouragement in the prospect of this meeting was the want of an interpreter. Any one who knows the difficulty of public speaking or continuous discourse in a foreign language, will comprehend the anxiety which he felt when he saw no alternative but that of committing himself to preach in German. Though very familiar with the language, he never completely overcame the want of early and of thoroughly grammatical instruction in that difficult and intricate tongue. It was with feelings of this kind that he penned the following memorandum before going to Kornthal:—

18th.—Extremely low in mind and in want of faith. No creature can conceive what I suffer in the prospect of having to speak in a foreign tongue in a religious meeting.

At Stuttgardt they took leave of their endeared friend, Henry Kienlin.

It is, says J.Y., hard to part; but every one must follow his calling, and mind only the direction of the Lord.

On quitting Stuttgardt, John Yeardley makes a few remarks regarding the religious state of Wuertemberg.

22nd.—Wuertemberg is a favored land. In Feldbach, three hours from Stuttgardt, there are about 800 Christian people who hold meetings in each other's houses: some of them belong to the Kornthal Society. Years ago, many emigrated to America and Russia, to gain religious liberty; now it is granted them by their own Government.

On the 22nd, they journeyed to Tuebingen, where they visited the worthy Professor Streundel.

He was surprised and shy when we entered, as if he wanted to say, The sooner you take leave the better. But as soon as he knew where we came from, his countenance changed, and he received us heartily. He had his wife called—a very polite person. He asked many questions as to our church discipline, &c.; the order of our Society pleased him much. He had undertaken the study of divinity from an apprehension of duty, and said that it was only by the assistance of the Holy Spirit we could be made instrumental in the ministry.

On the 25th they came to Wilhelmsdorf, on the Lake of Constance, where is a branch of the Kornthal Association. They found the director "a man of great simplicity, but of inward worth."

He was, continues John Yeardley, six years in Kornthal, and seems to be sensible of the importance of the situation he fills, and of his incapability to be useful to others unless assisted by divine grace. He read our certificate attentively, and said, in a weighty manner, Yes; one Lord over all, one faith, one baptism. We found they have no regular preacher, but meet for worship every evening and on First-day mornings. We were desirous of seeing them together, and they were pleased to find such was our intention. The bell was rung, and in a few minutes the whole colony assembled, about two hundred, with children. Much liberty was felt in speaking among them; and some of them appeared to be sensible of the value of true silence, and from whence words ought to spring; many shed tears under the melting influence of divine love which was so preciously to be felt amongst us. We took an affectionate leave, well satisfied in visiting this little company, to strengthen them to hold up the cause of their Lord and Master, in the midst of darkness. Within about thirty English miles there are none but rigid Roman Catholics, not one Evangelical congregation. At our departure my wife said: "These words arise in my mind for thy comfort: Thy faith hath saved thee; go in peace."

At the inn where we stopped at Wilhelmsdorf, we were spectators of an occurrence rarely to be seen. Among the laborers who dined there, the one who had finished first read a chapter from the Bible to the rest. When all had done eating, one offered a prayer; and then all went quietly back to their work. This practice shows at least the sincerity of their hearts.



CHAPTER IX.

THE SECOND CONTINENTAL JOURNEY.

1827-28.

PART II.—SWITZERLAND.

On the 27th of the Tenth Month John and Martha Yeardley crossed the Swiss frontier to Schaffhausen, where their presence was welcomed by several pious persons. Amongst these were a young woman, Caroline Keller, who from a religions motive had altered her dress and manners to greater simplicity, and John Lang, Principal of the United Brethren's Society. In a social meeting convened on the evening of their arrival, J.L. directed the conversation to the principles of friends, and J. and M.Y. explained the views held by the Society on silent worship, the ministry, and the disuse of ceremonies.

The [French] language, says J.Y., was difficult to me; but by the grace of God I was helped, and they were quite ready to seize the sense of what we endeavored to convey. The love of God was felt among us, and the Principal said, at parting, that he had not before been so impressed with our views. I sent him Tuke's "Principles," and he told me yesterday he was attentively studying it. My dear M.Y. told me it had been given her to believe we were in our right place, and that we were called by religious intercourse to bear witness for our Lord and Master and his good cause.

I am afraid, he remarks in a letter in which he describes their service at Schaffhausen, I am afraid thou wilt think me too minute in my details; but really when I enter into the feeling which accompanied us in these visits, it seems as if I could scarcely quit it.

They spent the 29th at Schaffhausen in close Christian communion with two pious families. To C.K. particularly, at whose house they dined, they felt so nearly united, that they scarcely knew how to part from her.

We have cause to be thankful, says J.Y., for our visit to Schaffhausen; but if we were more faithful we should be more useful. Our friends were quite inclined for us to have had a meeting with them, but we were too fearful to propose it. O vile weakness!

On the 31st they saw the Agricultural School for poor children at Beuggen. Amongst the boys were twelve young Greeks, who were being instructed in ancient and modern Greek, and in German. They had been sent to Switzerland by the German missionaries, and most of them had been deprived of their parents by the cruelty of the Turks. It was the intention of their benefactors that they should return to Greece to enlighten their countrymen. Their religious instruction was based simply upon the Bible, without reference to any particular creed.

In the Greek school, writes John Yeardley, we observed a serious man about thirty years of age, who had the appearance of a laborer, learning Greek. This was a little surprising, and led us to inquire the cause. The inspector readily gratified us: and gratifying indeed it was to hear that this poor man had given up his work of ship-carpenter, from pure conviction that he was called to go and instruct the poor Greeks at his own expense. He is intending to spend the winter in learning the modern Greek, and to proceed in the spring to Corfu. He intends to provide for his own living by working at his trade, and he will take for instruction about four boys at a time, and as soon as he has brought them forward enough, set them as monitors over others. Some time ago two young men were sent out by the Bible Society to Corfu; but before they reached the place of their destination they were deterred by the missionaries on account of the unsettled state of the country, and dared not proceed further for fear of losing their lives. It is remarkable that, at the juncture when these two young men were turned back by discouragement, this poor man should receive the impression to go to the same place. We desired to have an interview with him, and he was instantly sent for to the Inspector's room. After a few remarks which opened for us to make to him, he confessed he had no peace but when he thought of giving up to this feeling of duty, and that when he looked towards going he felt happy in the prospect of every hardship. It was remarked that, as this call was made from above, the great Master alone could guide his steps; he appeared fully sensible from whom his help must come. He is beloved by his employers, and has an excellent certificate from the pastor, of his moral and religious character.

On the 2nd of the Eleventh Month they went to Zurich, and the same day drove out over a very bad road to Pfaeffikon to visit the Herr von Campagne.

We had a cold wet journey, but the good old man gave us a hearty welcome to his house. He is seventy-six years of age. He asked us pleasantly how we came to think of visiting an old man who was on the brink of the grave. He had heard much of Friends, and wished, he said, to become personally acquainted with some of the Society. He is a most benevolent character, but we could not unite with all his religious views; he does not think it necessary to meet for religious worship; in short, his principles are much the same as those held by Jacob Boehmen.

We slept at his house, and next morning returned to Zurich, where we called on our particular friend Professor Gessner and his family, and we rejoiced mutually to see each other again.

In the afternoon they called on Pastor Koch, tutor to the young Prince of Mecklenburg, who was at that time in Switzerland, and the next morning, First-day, as they were holding their little meeting for worship, the Prince himself, with Herr Koch and the Herr von Brandenstein, gave them a visit. The Prince spoke English; and J.Y. says:—

I had a strong impression to speak to him in a serious way, which I was enabled to do at some length. On parting he held me with both his hands in mine, and said, "I thank you, sir, for your kind and instructive communication; I shall never forget it so long as I live."

A little before twelve o'clock, he continues, came our kind young friend, Hannah Gessner, to accompany us to the ancient and worthy Bishop Hess. He is in his eighty-seventh year, but lively in spirit and active in mind. He is uncommonly liberal in his religious opinions, and his enlarged heart seemed to overflow with Christian love towards the followers of Christ under every name. He treated us as a father, and I felt instructed in being in his company. He gave us his portrait as a token of respect and friendship.

In the evening we took tea with Professor Gessner's sister, Lavater, in company with seven of the professor's daughters and sons, who are all serious persons. After some conversation on the order and ministry of our Society, it was proposed by dear Hannah, through her aunt, whether we would like to have a Meeting or the Scriptures read. After a portion of Scripture had been read silence ensued, in which my dear M. Y. and I said what was on our minds in testimony and supplication. It is a time of precious visitation to some of them. We felt sweet unity with Pastor Gessner, and believe him to be a gospel minister. On parting he took me in both arms, and said, in such a feeling manner that the words went to my very heart, "The Lord bless thee, and put the words of his wisdom into thy mouth."

On the 6th they went to Berne, and the next morning they inspected Fellenberg's institution at Hofwyl.

It is, says John Yeardley, what it professes to be, for education in the fullest extent of the word, to give to those committed to their care an education suited to their circumstances and their future prospects in life. There is a first-rate boarding school, for young gentlemen; a middle school, for tradesmen, &c.; a [boys' and] girls' poor school of industry, for those who can pay nothing.—(Letter to Josiah Forster.)

To J.Y. the most interesting department of this institution was the school of industry for poor children, in which at that time a hundred boys were clothed and educated. He describes at some length, and with evident approbation, the system on which the school was conducted; but adds, "I cannot say much as to religious instruction."

From Hofwyl they proceeded through Lausanne to Geneva, where, being desirous of improving themselves in French, and the season not permitting them to travel, they hired a lodging, intending to remain two or three months.

As on their former visit, they held frequent intercourse with pious persons, several of them well known in the Christian world; such as Gaussen, Bost, and L'Huillier. Of Theodore L'Huillier. minister of the New Church, John Yeardley says:—

Though a moderate Calvinist, he embraced us at once on the broad principle of Christianity. We became acquainted with him two years ago, but think him now much deeper in the root of real religion.

11 mo. 19.—We called yesterday evening on our dear friend Owen, and met there a pious lady, Fanny Passavant. We had much serious conversation, I hope to profit, at least to our own minds; for we were given to see a little the importance of the situation in which we stand, and the necessity of being, in our intercourse with these religious persons, wise as serpents, and harmless as doves.

1828. 1 mo. 13.—We have had much satisfaction in becoming acquainted with Ami Bost. He was one of the first who bore testimony to the light which broke forth in the corrupt church of Geneva, and he suffered much in defending the doctrines of the New Church. In Germany he was, with his wife and six or seven children, driven from town to town by the police, for holding religious meetings in his house, and for refusing to have his children baptised. His sentiments in the office of the ministry and the appointment of preachers, are in perfect unison with those of Friends; also on the ordinances of the Supper, &c.

1 mo. 20.—During the greater part of our stay at this place I have felt my mind extremely poor, but a secret desire and prayer has been maintained to be preserved in patience, believing it to be as necessary to learn to suffer as to do. And although it is apparently little we can do here, we have felt repeatedly the assurance that it is the ordering of Best Wisdom, and as such we are well satisfied.

After our little morning meeting we went to dine with dear Captain Owen, and spent the remainder of the day with a few religious friends there. When the evening reading was finished, we had a solemn time under the seasoning influence of divine love. Our hearts were too full for any religious communication, except supplication, which was offered both by my dear M.Y. and myself.

Martha Yeardley also gives an account of this meeting, and of a visit they paid to the Female Prison.

Before our departure for Lausanne and Neufchatel, a relation of Mary Ann Vernet's kindly attended us to the female prison, and introduced us to others of the committee; and in the evening we had a religious opportunity with the few confined there, during which they evinced much feeling. Our interesting companion told us the next morning that she trusted the circumstance would be blessed to them. We had also a very interesting opportunity at Charles Owen's the evening before we left, at which was present, as often before, a very precious friend of ours, of the name of Fanny Passavant, a single woman, very rich, yet who lives in great self-denial, and gives almost all she has to feed the poor. She is what they call in this country a very interior character; which means one that cherishes the inward life. In her company we often felt baptized together, and she gave us strong recommendations to some of the same class at Neufchatel, who are desiring to learn in the school of Christ.—(Letter to Elizabeth Dudley.)

At the expiration of their sojourn in Geneva, they did not, as they had expected to do, proceed to the valleys of Piedmont, but, as the last extract intimates, turned their steps towards Neufchatel. The motives which influenced them in this change of purpose are described by John Yeardley, in a letter to his brother, of the 11th of the Second Month, 1828.

In my last to thee I signified our intention of departing for the valleys of Piedmont, which did not take place. After due consideration of the subject for more than two months, in a state of humble resignation to be directed aright in this important matter, we did not feel it press with sufficient weight on our minds to warrant our moving in the face of so much difficulty as is at present in the way. We have always considered our safety in such engagements to depend on taking step by step in the fresh light afforded; and it is a favor to know when and where to stand, as well as when to go forward.

While the way to Piedmont was thus for a time obstructed, a door was set open for them in a part of Switzerland which they had not yet visited. From John Yeardley's reflections before they left Geneva, it would appear that in the discouragement they felt in the prospect of a long journey through France, they were little aware of that plentiful repast of spiritual food which was to be served to them before they would have to cross the Jura.

In looking towards the long journey before us, writes J.Y., I have been much discouraged, almost fearing to depart from this place without first being favored with more quietude of mind, which I was this morning favored to feel in a greater degree than has been the case for a long time. In my last solitary walk to La Traille, I was led to pray in secret for preservation on our journey, and almost to ask an assurance of protection, but received for answer, "Go, in faith."

On the 21st of the First Month, they left Geneva and went forward to Lausanne, where they were again refreshed with the society of some spiritually-minded persons.

23rd—We visited several of the pastors. We found M. Fevaz, minister of the Seceders in this place, very interesting, humble, and spiritual. He related to us, in much simplicity and candor, that in the commencement of their separation they were strenuous to preach doctrinal sermons, but now they had been favored to see the necessity of preaching purification of heart through the operation of the Spirit.

Called on —— Gaudin, who keeps a boarding-school in a beautiful situation near the town. We had not been long in the company of him and his dear wife, before we felt much contrited together, and had a precious religious opportunity. At parting, the dear man, with myself, was quite broken into tears. We left with him, as well as with the others, Judge Hale's "Testimony to the Secret Support of Divine Providence," which we had translated, and had got printed at Geneva.

On the 24th they proceeded to Neufchatel. This was a memorable visit.

We soon found cause, writes John Yeardley, to believe the Great Master had been before us, to prepare the way in the hearts of many to receive the doctrine he has mercifully enabled us to preach. Our dear F. Passavant had given us a letter of introduction to Auguste Borel, a man of few words, but of a remarkably weighty and sweet spirit, who received us with the greatest affection. He has lately separated from the national worship, and retires in silence in his own chamber. He soon made us acquainted with a few others of a similar turn of mind.

Martha Yeardley, describing the commencement of their religious service in this place, says:—

We were invited to a meeting which we felt most easy to attend, and my husband was given full liberty to speak if he felt inclined; but for a while the usual activity of their meetings—such as singing, commenting on texts with Calvinistic explanations, &c.—entirely closed our way. But before they separated I ventured to request, in the name of my husband, that such as inclined would favor us with their company a while longer, and rest a little in silence. Nearly all remained, and under a solemn covering he addressed the company, while I translated in much fear, yet ventured at the end to say a few words for myself. Several of the company attended us home, and expressed much satisfaction: and from this time a door was opened to us at Neufchatel in a very remarkable manner. They flocked to our inn at all times in the day and in considerable numbers, many acknowledging, in the course of very interesting conversation, that they thirsted for something more satisfying than mere doctrines continually repeated—something that would preserve from evil, that would cleanse the heart, that would bring into nearer communion with the Saviour.—(Letter to Elizabeth Dudley.)

On the 27th, continues the Diary, A. Borel conducted us to a meeting with some interior persons, about three miles from town. It was a time of close exercise of mind, but ended to satisfaction, and, I hope, to the edification and strength of some present. The master of the house, Professor Petavel, said that never until that evening had he been able to see clearly the beauty and advantage of pure spiritual worship, contrasted with outward forms.

After, having taken tea with a large company, our kind guide conducted us through woods and over mountainous and bad roads to a village, where a large concourse of people were assembled for worship. A schoolmaster was speaking on a chapter which had been read: we had full unity with what he delivered, which was accompanied with a power which convinced us that he really preached the gospel. After he had done, we were introduced as religious strangers from England; and silence ensuing, opportunity was given for us to express what came before us.

28th.—Some of the most interior told us they had long been exercised about spiritual worship, and had often wished to see some of the Society of Friends. On hearing of our intended visit two years ago, they said if we had come then [we should have found them] wrapped up in doctrines, but now they were given to see they could not live on the letter alone, they must be born again, and partake of that bread which cometh down from heaven. Many of these awakened persons came to our inn at all hours, and our hearts were filled with love towards them as a cup overflowing; so that it was given to us to minister to them almost individually as they came to us.

On the 29th they went to Berne, and the following morning walked over to Wabern, where some of A. Borel's friends resided, who received them with open arms.

After dinner M. Combe drove us in his car to Scherli. We alighted at the house of one of the peasant-farmers, situated quite among the mountains, with the Alps fair in view. They received us in the name of disciples with every mark of love and respect. They were more disposed to sit in silence than to ask questions. On my asking if they had seen or heard of any of our Friends, in these parts, one of them, innocently replied, No; we do not know anything of your religious principles. I then began to explain them; and when I spoke of our manner of worship, belief, &c., and of some of our peculiar tenets respecting Baptism, the Supper, &c., it is not possible to express their emotion; their eyes turned first towards one and then towards another, and seemed to sparkle with joy, without their uttering a word till I had done. These were entirely the principles they held, and about a year ago they separated from the church, about twenty in number, and attempted to meet for religious worship. This was prevented by the police; for although, they live in a very remote situation, they are strictly watched by the pastor, who wishes to compel them to come to his worship. We were there only an hour or two, but a number of these innocent-hearted people came flocking to the house, and immediately settled into a silence truly solemn. We could indeed say our hearts burned with love towards them.

Two of these young men came to us the nest day, and spent most of the day with us. One of them, Christian Speicher, told me he did not know how to express the satisfaction he felt to hear of a body of professing Christians in a distant land, who held the same religious principles as they in their isolated situation had been long seeking after and had been made willing to suffer for.

During our stay under this hospitable roof [M. Combe's at Wabern] it was an open house for all comers, and they were not few. Our spirits were so united with many of them we did not know how to leave them; but our great concern was to recommend them to remain with Him who had so mercifully and powerfully visited them.

On the 31st they returned to Berne, and the next day called upon a pious chimney-sweeper, waiting whilst he changed his sooty clothes.

We were not a little surprised to hear him of his own accord, without knowing who we were, declare the same doctrine as we are concerned to preach. There are a few inward persons who assemble at his house, and hold the same sentiments. About a year and a half or two years ago, there was a remarkable awakening in the canton of Berne, and a few here and there of a more spiritually-minded sort seceded. There is a ferment to prevent their meeting together, and to compel them to go to the usual place of worship; but in vain, for nothing but spiritual food can satisfy their hungry souls.

On their return to Neufchatel they visited the celebrated school of the Moravians at Montmirail, where, says Martha Yeardley—

We soon felt quite at home with a precious, spiritually-minded man, the master, and his agreeable English wife. This is an excellent institution, for females only, and several English are there. We were about seventy in company at dinner, and much sweet feeling prevailed. The master of this interesting family was delighted to hear something of Friends to whom he had never before been introduced.

At Neufchatel, on First-day (2 mo. 3,) they met large companies in the morning and evening, and the next morning took leave of their friends in that city, "deeply humbled under a sense of the great Master's work among them." They went to Locle under the conduct of A. Borel, whose "kindness exceeded all description."

On the way, writes John Yeardley, we took refreshment at a pious man's house in the morning, and dined at another friend's, with whom, we had a precious religious opportunity. It reminded me of the mode of visiting our own dear Friends in England; we find in the hearts of these visited children of the Universal Parent genuine hospitality; they hand us of all they have in their houses in the name of disciples.

At Locle they were met by Mary Anne Calame, with whom their hearts became instantly knit in the strongest Christian friendship.

She came before we were well alighted. We had heard much of the character and benevolent exertions of this dear woman but could say in truth the half had not been told us. Her countenance is strong and impressive, her hair jet black, cut short, and worn without cap; her dress of the most simple and least costly kind. Her sole desire seems to be to do the will of her Lord and Master in caring for 170 poor children, who are in the institution at bed, board, and instruction. The forenoon was spent in looking over the schools and hearing the children examined. The house is a refuge for the lame, blind, deaf, dumb, and sick. Peace and contentment prevail through the whole. This establishment was commenced about twelve years ago with five children, and has prospered in a remarkable manner. M.A.C. is one with Friends in principle, and, as well as some others of the family, entirely separated from the usual forms of worship.

Martha Yeardley, in a letter from which we have already quoted, describes the origin of the asylum.

About twelve years since M.A. Calame believed herself called to form an institution for orphans and unfortunate children. She associated some others with her for this object, but having peculiar views on religious subjects, and more perseverance than her colleagues, she was soon left nearly alone, with means entirely inadequate to the increasing demands, viz., about three francs yearly from a very limited number of persons. The children daily augmented, and she dared not refuse admission: when in necessity she was encouraged to trust from unexpected donations. This increased her faith; and after some years, a boys' school was added. In this way the institution has been supported without any regular funds.

Her faith is still often very severely tried, but they have never yet been suffered to want. Her refuge in times of extremity is prayer, and it has been in some instances very evidently answered, so that she has severely reproached herself for daring to doubt. In speaking on this subject she said to me: "I am at times much beset with temptations when I consider the number I have thus collected without any visible or certain means of support; but how can I dare to doubt after so many proofs of the care of the great Master? He knows our wants; he knows these dear children have need of food and clothing, and he provides it for them; and he knows that all I desire is to do his will."

On remarking to her the sweet tranquillity and order which reign in these schools, she said, "It is the Master's work; they are taught to love him above all, and to do all for his sake." We felt very nearly united to her and to an intimate friend who resides with her: they are both what are called deeply interior characters, and have long withdrawn from the places of public worship, but fully unite with our views.

She is really a very extraordinary character, extremely simple and cheerful in her manners, possessing great natural talents, and evincing in her conducting of the institution, not only the Spirit, but the understanding also.—(To Elizabeth Dudley, 2 mo. 7, 1828.)

With Locle, John and Martha Yeardley's mission to Switzerland for this time terminated. They crossed the frontier into France, and made the best of their way through that country, in order to proceed to the Channel Islands.

This morning (2 mo. 5,) writes J.Y., Mary Anne Calame and her friend Zimmerling, with A. Borel, accompanied us two leagues to the ferry, and saw us safe over into France. This last parting with friends so dear to us in a foreign land, was very touching; our hearts were humbled under a sense of the Heavenly Father's love.

6th.—Passing the custom-house made us late at our quarters, where they are not accustomed to receive such guests. Their curiosity to see and know who we are is very great. To prevent French imposition, my M.Y. was to bargain beforehand for what we had. On asking what the meal would cost, we were answered they could not tell, for they did not know how much coffee we should drink. This simple but appropriate reply so amused us that it put an end to our bargaining.

I shall not soon forget the sensation I felt on passing the river into France. I could not forbear drawing the discouraging contrast of quitting those to whom we had become united in the gospel of peace, in a country the most beautiful that Nature can present, with a long journey in prospect through a dreary country whose inhabitants wish only to get what they can from us. These discouraging fears could only be silenced by reflecting that the same protecting Providence presides over all and everywhere.

Travelling with their own single horse, their favorite Poppet, the progress they made was necessarily slow, and they did not reach Paris till the 19th. After spending a few days in that city, they proceeded to Cherbourg, and arrived there after six days of hard travelling. At this place John Yeardley writes:—

3 mo. 2.—In looking back on our late travels, a degree of sweet peace and thankfulness covered my mind in the humble belief that our weak but sincere desires to do the great Master's will was a sacrifice well-pleasing in his holy sight. In looking forward to the dangers we had still to encounter, I was led closely to examine on what our hope of preservation was fixed. Should it please Him who had hitherto blessed us with his presence and protecting care, to put our faith again to the test, how we could bear it, how we should feel at the prospect of going down to the bottom of the great deep. I felt a particular satisfaction that our great journey had first been accomplished; if this had not been the case it would have been a sting in my conscience. But now an awful resignation was experienced, and it came before me as an imperious duty to be resigned to life or death; and the joyful hope resounded in my heart, All will be well to those who love not their lives unto death.

The presentiment of danger which this passage describes was speedily fulfilled, as was also the hopeful promise by which it was accompanied. They were detained at Cherbourg until the 13th, waiting for a vessel. Leaving port early that morning, they landed in Guernsey the next day; and it was in going ashore that they were exposed to some danger of their lives. John Yeardley thus relates the occurrence:—

I descended first into a little boat, and standing on the side to take my M.Y. down, the man not holding the boat secure to the ship, our weight pushed it from us, and we plunged headlong into the sea. My dear M.Y.'s clothes prevented her from sinking, and she was first assisted again into the boat. I went overhead, and had to swim several turns before I could reach the boat. The salt water being warm, and the time not long, we received no further injury. What shall we render unto the Lord for all his mercies to us, his poor unworthy servants! how often has he made bare his mighty arm for our deliverance. In the midst of danger fear was removed from us, and we were blessed with the unspeakable advantage of presence of mind, and enabled to use the best means under Divine Providence to save our lives.

They visited the Friends and a few other persons in Guernsey and Jersey, and then proceeded to Weymouth, and on the 25th to Bristol. At Bristol and Tewkesbury they were deeply interested in the state of the meetings, and had some remarkable service in both places. Taking also Nottingham and Chesterfield in their way, and being "well satisfied in not having overrun them," they arrived at the cottage at Burton on the 8th of the Fourth Month, having been absent about nine months.

In the retrospect, say they, of this long and arduous journey, we have this testimony unitedly to bear,—that the Arm of divine love has been underneath to support and help us; and although we have had many deep baptisms to pass through, especially when we beheld how in many places the fields are white unto harvest, and were fully sensible of our own inability to labor therein, yet He who, we trust, sent us forth was often pleased to raise us from the depth of discouragement, to rejoice in him our Saviour. If any fruits arise from our feeble efforts to promote his cause, it will be from his blessing resting upon them, for nothing can possibly be attached to us but weakness and want of faith. But, blessed be his holy name, he knew the sincerity of our endeavors to do his will, and has been pleased in his condescending mercy to fill our hearts with his enriching peace. Amen.



CHAPTER X.

HOME OCCUPATIONS AND TRAVELS IN ENGLAND AND WALES.

1828—1833.

On their return home Martha Yeardley was attacked with a severe illness, consequent probably on hard travelling and bad accommodation during the journey.

Under date of the 18th of the Fifth Month, J.Y. writes:—

How circumstances change! Last Yearly Meeting we were in London with the prospect of a long journey before us, and now my dear Martha is on a bed of sickness, and I have myself suffered; but through all there is a degree of peaceful resignation in the belief that all is done well that the Great Master does, and that what He keeps is well kept.

Later in the day he thus continues his Diary:—

This has been a day of great trial on account of my dear Martha being much worse. My poor mind has been distressed at her weak state: I should sink under discouragement, did I not consider that He who sends affliction can support in it, and he who brings low can raise up in his own time, if it be his blessed will, to which all must be submitted.

In the Seventh Month he took her to Harrowgate, where her health became very much restored, and soon after their return they paid a religious visit to Ackworth School and to the families of Friends in Barnsley.

Some of the opportunities at Ackworth, writes John Yeardley, were seasons of much contrition of spirit; feeling deeply humbled under a sense of Divine goodness and mercy in restoring this large family to usual health after a time of deep affliction.

In the latter part of this year they were much occupied in establishing an Infant School at Barnsley; and also in collecting and remitting subscriptions to Mary Anne Calame for her Orphan Institution. In acknowledging to Martha Yeardley one of these remittances, M.A.C. writes thus:

May our Heavenly Father render thee a hundredfold what thy charity has prompted thee to do for my numerous family of children; and may his blessing rest on all those who have contributed to it.

We think of you every day, and we desire to live only to do the holy will of our God. Your visit has been a testimony of his love towards us; he has permitted that it should be blessed to us; for the remembrance of you carries as towards Him who is the finisher of our faith, where we mingle with you in the unfathomable sea of the divine mercy.

My large family is much blessed; good and happy tendencies manifest themselves in many, and in general peace reigns through the house. The assistant masters and mistresses walk more or less in the presence of the Lord; the governess [M. Zimmerling] especially grows deeper in the divine life: she is often ill, but she bears this cross, by the help that is given her from above, with much submission and faith.

Last month we had the pleasure of making a little journey to Berne and the neighborhood, to visit our friends there who love you so much. We heard that you had both fallen into the sea, and that thou wast ill in consequence. Thou mayst understand how the wishes of our hearts encompassed thee; I have felt my soul for ever united to thine in the Lord; and it seems to me that if my eyes should never again meet thine in this land of exile, I should speedily recognize thee in the happy mansions where the goodness of the Redeemer has prepared us a place. O, my sister, may he bless thee, may he bless John whom he has given thee to accomplish his work; may he open thy mouth and direct all thy steps, and give seals to thine and thy husband's ministry, and make you increase together unto the stature of Christ.—(12 mo. 14, 1828.)

The entries in the Diary at this period are not numerous: we select from them the following short memorandum:—

1829. 4 mo. 9.—In our usual reading this morning, I was struck with these words: "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven." (Matt, xviii. 19.) A fervent desire was raised in my heart that we might unitedly ask for faith and strength to do the will of our Heavenly Father, and that his blessing and preservation might attend all that concerns us.

In the Fifth Month they attended the Yearly Meeting; and John Yeardley was present at the anniversary of the Peace Society.

5 mo. 19.—Attended a meeting of the Peace Society, much to my own satisfaction. It was truly gratifying to hear from those not in profession with us, such strong and decided sentiments against all war, as being not only inconsistent with the spirit of Christianity, but also contrary to sound policy. I am convinced public meetings are necessary to keep alive public feeling, as well as to excite individual interest. As it regards myself, I can say, before attending the meeting I felt but little concern with respect to this great question.

Soon after their return home, they were comforted by the intelligence that a few of those persons at Neufchatel who had so joyfully received their gospel message, had found strength to establish a meeting for worship. This information was contained in a letter from Auguste Borel, from which the following is an extract:—

He who tries the heart, and who knew the sincerity of my desires, deigned to hear my prayer on the 24th of February, when, without any previous understanding, we met four in number at my house at ten o'clock in the morning. This day is called with us Torch Sunday, and is a day of rejoicing in the world; and, if I ought to say so, during my carnal life it was to me a day of true pleasure, which I always looked for with impatience, because of the great bonfires which are then lighted, and which are seen from our city, illuminating every point of the wide horizon. It is my hope that the God of love, in the analogy of the spiritual order of things, may have kindled in our hearts his sacred fire, and will condescend to maintain and increase it in time and in eternity. Since that time we have continued our meetings without interruption: our number has not yet exceeded six or seven. We do not force the work, but, recognising that it is the Lord alone who has begun it, I feel daily more and more that He alone ought to direct it.

A portion of this summer and autumn was occupied by John and Martha Yeardley with holding public meetings for worship within the compass of Pontefract and Knaresborough Monthly Meetings. Amongst the notices in the Diary of these meetings, are the following:—

8 mo. 16.—A public meeting at Wooldale, to which name many more people than could get into the house. The Friends said they never saw so large a meeting in that place. Many of those present expressed their satisfaction by saying they could have sat till morning to hear what was delivered. It is an easy matter to become hearers of the word; but it was the doers of the word that were pronounced happy.

23rd.—Meeting at Otley, in the Methodist chapel. It was not very full, but very solid and satisfactory. The last public meeting in this place was held in silence, which might probably be the cause of a small attendance on this occasion. It is bard work to bring the people to see and feel the advantage of silent worship: the time is not yet come, and perhaps never may. We must be willing to help them in the way pointed out, and try to strengthen the good in all; for if they are only brought to the Father's house, it matters not in what way or through what medium.

In the Eleventh Month they returned to the Monthly Meeting the minute which had been granted them, and received at the same time a certificate to visit some meetings of Friends in the midland and south-western counties.

Before they left home for this journey, they received intelligence that John Yeardley's early and intimate friend James A. Wilson was no more.

11 mo. 24.—My heart, says J.Y., is pained within me, while I record the loss of one with whom I have been for many years on the most intimate terms. He has long had an afflicted tabernacle and a suffering mind, which, I believe, contributed to his refinement, and prepared him for the awful change. He had been recommended to go to a warmer climate, and had taken up his residence at Glouchester, where he died, which prevented us from attending him in his last moments. He possessed much originality of character, joined to sincerity and genuine piety; and I doubt not he experienced the fulfilment of this promise: "Behold, I have caused thy iniquity to pass from thee, and I will clothe thee with change of raiment." (Zech. iii. 4.)

On the 11th of the Twelfth Month they left home, and during the next two months were closely occupied in visiting various meetings from Yorkshire to Devonshire.

Their service commenced with an encouraging meeting at Monyash, in Derbyshire.

13th.—The first meeting we attended was at Monyash. It was larger than we had expected, in consequence of strangers coming in, and proved rather a lively commencement to our spiritual course of labor.

On the 14th they held a meeting in the Potteries, in a cottage belonging to one of the few Friends in the place. Word having got abroad that strangers were expected, many of the neighbors came in, so that the rooms below-stairs were filled: it was a refreshing time. They found in the woman to whom the cottage belonged a bright example of piety and charity.

She has been, says J.Y., a cripple from her childhood; but is able to maintain herself by keeping a school for little children; she is not unmindful, also, to help her poorer neighbors out of her small earnings.

At Bristol, where they arrived on the 1st of the First Month, 1830, they rested a few days at H. and M. Hunt's.

We had, says J.Y. much pleasure in being in this family. Bristol is the largest meeting we have in our Society in England, and to me it was a very trying one on the First-day morning. I was much cast down after meeting; but we staid over the Monthly Meeting on Third-day, which afforded me relief of mind, and I left with as much comfort as I could well desire.

At Plymouth John Yeardley found an object of lively interest in Lady Rogers' Charity School, established to fit girls for becoming household servants. He was gratified with the good order, simplicity, and economy, which pervaded the institution. Martha Yeardley suffered much during their journey in Devonshire, from the inclemency of the weather; and a heavy fall of snow on the night of the 17th prevented their leaving Plymouth at the time intended. In consequence of this, they hired a lodging, and employed themselves in visiting the Friends from house to house, and in organising an infant school, which the Friends had long desired to see established.

On their return from Plymouth they stopped at Sidcot, where they spent some time at the Friends' school. Here the subject of offering prizes to children came under the notice of J.Y., and like all other subjects connected with education, engaged his serious reflection.

It would certainly be better, he says, if the basis of good actions could be laid in the children's minds on a principle of rectitude and justice, so that they might be taught to do well from a love of truth, and not from a fear of punishment or a hope of reward; but so long as human nature remains unchanged, a check against the one and an incitement to the other seem to be necessary, as a help to overcome the evil in the mind, until that which is good shall become predominant.