From Steinbach, which lay a few versts out of the direct road, they proceeded to Stuttgardt, and the next day, the 6th, to Neuhoffnung, where they were accommodated at a farmer's, and had the comfort of a good clean apartment and kind attention to their wants. This is the principal seat of the German Lutheran colonists.

On Seventh-day, says John Yeardley, we attended the school-children's meeting, about 200 present. After Pastor Wuest had questioned on or explained the Scriptures, I had an opportunity to address them. On First-day afternoon we held an appointed meeting [with Wuest's congregation], which was not large, on account of many [with the Pastor himself] having to attend an interment in the neighborhood. After the meeting we received a salutation from some of the young sisterhood, who came to us and surprised us with their sweet melodious voices, singing in concert a hymn well suited to our present situation. After they had ended I went out and had a long conversation with them.

In all my journeyings, he touchingly continues, I was never so much cast down as in this scene of labor; I never before so much missed the help and consolation of my precious one as I now do; but, blessed be a gracious God, she is safe with Him, and free from a toil which she could never have endured. I marvel, and praise his great name for upholding me thus far; I am astonished at the way in which I am enabled to bear the hardships of this journey, and am preserved in health. It is the doing of my gracious Saviour, and I thank him out of a grateful heart. Should I never be permitted to return to my earthly home, I have a joyful hope he will take me to a glorious rest with himself and with those I have so tenderly loved on earth.

On the 8th, William Rasche went to Berdjansk, on the Sea of Azov, to change some English money, and to inquire if there were any religious people there. He met with some interesting persons, who seemed at first to be prejudiced against the Friends but after some conversation became very loving, and desired he would bring J.Y. to see them the next day. Accordingly, on the 9th, J.Y. and W.R. went to Berdjansk, accompanied by Pastor Wuest and several others. The meeting which they went to attend was held in a private house. It commenced in the usual manner, with singing; after which, —— Buller read a chapter, and the pastor commented upon it; and then they asked J.Y. what he had to say regarding it. He answered by giving his view of the subject, and afterwards addressed them in the ministry. Various individuals then related their experience, one after the other, as is usual in the more private religious meetings in these churches.

—— Buller (writes J.Y. in recording this meeting) is an interesting man; I had much conversation with him as to his own conversion. It seems to have been a work of the Spirit, without, in the first instance, any other instrumentality than reading the Bible. I met several pious persons in the meeting-room, and held converse with them to mutual comfort. They are simple and sincere. We took tea in the garden after the meeting, and did not reach our lodging in Neuhoffnung until 12 o'clock the same night.

10th.—This morning they started for Elizabethsdorf, accompanied by Robert Lehmkuhle, a teacher from Kharkov. Their way lay entirely through the boundless steppes, where so many ways ran into each other that the driver missed the road, and they wandered about until 10 p. M., when they took shelter at a German colonist's. The inmates, who had gone to rest, rose to give them milk and bread.

The next day they proceeded to Elizabethsdorf, being escorted on the way by hospitable members of the settlements through which they passed. At Elizabethsdorf they were received by schoolmaster Seib, a brotherly Christian man, whose conversation was "seasoned with grace."

After tea, says John Yeardley. we held a devotional meeting, in which I had an opportunity to address the little company; but the people generally in the colonies are busy till late in the evening. Being much weary with our jolting journey, I retired to the waggon for the night, as I supposed; but W.R. soon came to inform me that a number of young persons, men and women, were come, it being as early as they could be liberated from their day's labor, to have some of our company. I sprang from the waggon with joy, and we had a delightful meeting, with a pretty large company. They sang repeatedly, and betweentimes I related to them something of my travels in Germany and Greece, with which they appeared wonderfully pleased. We were all served with tea out of doors, and the company remained together till after eleven o'clock, and then returned joyfully home.

I was much pleased with Seib. He and another schoolmaster, named Kapper, have been dismissed from their office of teacher, because of their holding private meetings and preaching in them, or explaining the Scriptures. Some of the Lutheran ministers are so lifeless that they will not allow the people to meet in private for their edification. The dead persecute the living, and light struggles with darkness. This is even the case in some districts among the Mennonites. The ministers fear that their people should go before them in religious light. The more I see of the one-man system, the more I prize the gospel liberty in my own beloved religious Society.

They returned to Neuhoffnung, and on the 13th went to Nicolai Schmidt's at Steinbach.

Attended the meeting there in the morning, and at Gnadenfeld in the evening, in both which places opportunity was given me to communicate what was in my heart for the people.

The settlements of the Molokans, consisting of three villages, each of about a thousand inhabitants, lie to the south of the German colonies. These people are native Russians and seceders from the Russo-Greek church; they receive their name from the word Moloko, milk, because they drink milk on fast-days, which is forbidden by the national religion. The Steppes are their Siberia, to which they have been banished. Their worship is simple, commencing with silence and prayer, and they do not use the ceremonies and discipline common among most other Christians; but they are firm believers in the Christian faith, and many of them are spiritually-minded people.

On the 15th John Yeardley and William Rasche, under the conduct of N. Schmidt, left Neuhoffnung to visit the Molokans. The first village they came to was Novo-Salifks, a prosperous colony in worldly matters, but said to be behind the others in spiritual life. At the next, Wasilowkov, they met with Terenti Sederhoff, the apostle of the Molokans, whose remarkable history J.Y. related in a tract called The Russian Peasant, forming No. 12 of his series. Here they also met with A. Stajoloff, who remembered William Allen's visit in 1819. Sederhoff accompanied them to the third village, Astrachanka, where they had a conversational meeting with several of the chief men, but the intercourse was carried on at a double disadvantage.

They spoke, says John Yeardley, nothing but Russ. T never regretted more the want of the language. Schmidt had a manifest unwillingness to interpret all I wanted to say, because it did not accord with his own sentiments, and he feared it might strengthen the people in those views from which the Mennonites would draw them. There was a precious feeling over us, and I felt assured they appreciated our motive in visiting them; they often pressed my hand when comparing Scripture texts on which we were of one mind. I felt satisfied in having done what I could to direct them in the right way, and to strengthen them in it. They are well read in the Scriptures.

The travellers passed the night at this village, sleeping as usual in their carriage; and the next day, taking a loving leave of their friends, directed their course over the steppes into the Crimea. Here they found themselves in the heart of the Tartar country, beyond the verge of civilized life.

The Tartar villages, says John Yeardley, are the meanest possible, consisting sometimes of mere holes dug in the earth, or huts standing a little above the ground. The men wear wide drawers with the pink shirt over them; the women have a chemise reaching to the calf of the leg, dirty and coarse, an apron round the waist, sometimes so scanty or so ragged that it will not meet, and a handkerchief tied in a slovenly manner on the head. In these three articles of dress they drive the horses and oxen; the sun burns them to a dark brown, almost black. The children we saw were quite naked. Various attempts have been made to civilize and instruct them, but without success. One missionary pursued the work so far as to feed and clothe the children, and collect them for instruction, which they received for a while, but all at once and with one consent it was at an end. When I see the Tartar galloping over the steppe as if riding on the wind, it constantly makes me think of the wild Arabs. When we are anxious to find a well of water where we may take our meal, and when we see travellers assembled to water their cattle and flocks, and the camels running loose on the steppes—which they do till autumn, when they are sought up for work,—all reminds us of customs of the East.

This evening they halted at a Tartar village, where the occupant of the traktir, or house of entertainment, persuaded the driver to take out his horses for the night. The conduct of this man and his companions was suspicious; they eagerly examined the mattresses of the travellers, which were of superior quality; and when William Rasche came to make the tea, which he did by the moonlight outside the hut, the boiling water which he poured in to rinse the teapot came out into the tumblers a white liquid; and after the tea was put in the innkeeper held up the pot against the moon, and looked curiously into it. Instead of retiring early, as the Tartars always do, the men in the hut kept a watch upon the travellers; and the suspicions even of the driver were awakened, when one of them came to him, as he was lying by his horses, to borrow his knife. His horses, however, were so weary, and he himself so unwilling to move, that the travelers contented themselves with harnessing the horses, and making ready to depart in case of necessity. Soon after midnight, finding they were still watched by the Tartars, and apprehending that these waited only till they should all be asleep, to carry off their horses or to rob their persons, they decided to make the best of their way out of their hands. The driver being slow to move, W.R. jumped into his place, seized the reins, and drove quickly off, thankful to have effected a safe escape. It is very common for the Tartars to prowl about in the night, and steal the horses and waggons, of their more settled and thrifty neighbors.

After about three hours' driving, the moon shining so bright that they could see to read by it, they arrived at another village, of a less suspicious character.

On the 18th they reached Simpheropol, where they were glad to rest. The next day they wished to visit Pastor Kilius of Neusatz, to whom they had an introduction: as they were considering how they should get to him, he opportunely came to the hotel. He introduced them to several estimable persons, and took them the next day to his dwelling, situate in a picturesque mountain village, twenty versts from the city. At Neusatz commences another chain of German colonies, settled by the Evangelical Lutherans. The next morning they attended the public worship, and in the afternoon the Scripture-teaching for the children. On the 22nd they went to Zuerichthal, a village formed of well-built houses, but where they found the school in a very low state. The 23rd they started early for the Sudag colony, intending to spend the time there until the departure of the steamer for Odessa; but they found nothing to interest them in this settlement, and accordingly proceeded to Feodosia, (or Kaffa,) a watering-place on the south coast of the Crimea. The German inns in this place were all full, and to procure a wholesome lodging, the; drove the next day four miles among the hills, where they hired a large apartment at the house of a German. The situation was romantic, with an extensive prospect over sea and mountains; and on the hill-side was a thicket, forming a delightful bower, where John Yeardley and his companion "live by day, walked, talked, reposed, and wrote." In this retreat, breathing cool air and quietude, J.Y. received the physical refreshment he so much needed, while he reviewed the course of his laborious journey. Notwithstanding his discouragements, he was able to cast all his burden upon his Saviour, with whom he seems to have dwelt in nearer communion as his day on earth went down.

8 mo. 26.—This morning I felt more sweet union with my God in spirit than for a long time; and a strong desire has arisen to live in closer communion with Jesus, the beloved of my soul, the only access to the Father—the only place of rest, safety, and true peace. I long more than ever not to be troubled with cross occurrences over which I have no control, and which have too long perplexed me and disturbed my inward peace. I long more than ever to spend my few remaining days on earth as with my God in heaven, to refer everything to Him, and to pray more earnestly and diligently for his grace to preserve me near to himself under all circumstances, until he shall have prepared me to be taken to heaven, to join the happy company there in a blissful eternity. "Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee."—Isa. xxvi. 3.

On the 1st of the Ninth Month they sailed to Odessa, where they had to remain eight days. In this city they received a visit from a pastor, who conversed with them on the work of the heavenly kingdom then going on in the Bast, especially in Constantinople and Asia Minor.

The Saviour's kingdom, writes John Yeardley, in allusion to this conversation, is spreading, and many instruments are being raised up in various nations to help forward the great work. The kingdom of Satan is in danger; he sees it, and stirs up the jealousy of men, setting them against one another, and, by their seeking through party-spirit to exalt their own particular religion, hindering the Lord's work. Into whatever nation the beams of the Sun of Righteousness shine, the inhabitants begin to inquire the way to Zion, and turn their faces thitherward. This alarms the rulers whose kingdom is of this world.

From Odessa to Constantinople they had a quick and safe passage. At Constantinople John Yeardley was deeply interested in the institutions which the American missionaries have founded for the religious and temporal improvement of the Armenians. He visited two of these, the high school at Bebek and the girls' seminary at Has-keui, both beautifully situated on the shores of the Bosphorus. In the former they found forty-eight young men,—sixteen Greek and thirty-two Armenian. The industrial part of the education was particularly gratifying to him.

Cyrus Hamlin, he says, who has the superintendence of their studies and labor, is wonderfully adapted for his vocation. He is assisted only by native teachers. The young men looked serious: some of their countenances were peculiarly impressive, indicating that they had been with Jesus. I saw them assembled in the school-room, and addressed them for some time; and C. Hamlin most willingly interpreted into Armenian what I said. It was a sweet and memorable time. The Armenian teacher would scarcely let go my hand after the meeting, he had been so touched with the power of divine love. In the girls' boarding-school we found twenty-five girls, all Armenians, with the exception of two or three Greeks. It was a lovely sight to see so many of this class under a course of religious and useful instruction. Many of the countenances were marked and pleasing, and were fixed on me with great apparent seriousness while I addressed them, along with some of the neighbors.——Everett (the conductor of the school) kindly and most willingly interpreted what I had to communicate. He and his wife have also a day-school for boys and girls. I consider these institutions as bright and hopeful spots in the East, from which much good may arise.

The persevering and well-directed efforts of the American missionaries for the evangelization of the Armenians, and the field of Christian labor which was thus opened, took firm hold of J.Y.'s mind; he longed to visit the schools and congregations in Isnik and Brusa, and probably only abandoned the journey at this time in the hope of undertaking it at some future day. John Yeardley describes Constantinople as—

Built entirely on the hills which slope from a considerable eminence down to the Bosphorus. The trees towering among the houses, the high spires and gilded domes, have a most imposing effect; but what is the astonishment of the traveller when he commences his ascent up steep, narrow, clumsily-pitched streets. I could only compare them to the worst-constructed bridle-roads in England which the packhorses traversed centuries ago. The three days we were in the city I only saw one or two carriages,—the most curious vehicles; indeed, there is scarcely a street in which two carriages can pass. Donkeys are the chief carriers. As to dogs, they are born and bred in the streets and are the property of the town, and in the day-time He by dozens in the streets, young and old, are always under the feet of the traveller, and he must constantly poke them out of the way with his stick; by night they are furious. The shops present a jumble of all kinds of wares; and the Turks sit cross-legged in the window, or work at their trade inside.

They left Constantinople on the 15th, and on the 17th went on shore at Smyrna, where, at the house of the American missionary Ladd, they met with another missionary, named Stacking, returning with his family from Persia, where he had labored sixteen years among the Nestorians. The account which he gave John Yeardley of the creed and condition of the Nestorian Church, and of the schools which had been opened in Persia, aroused his deep sympathy and produced an abiding impression on his mind.

Smyrna, like the other Turkish cities which they saw, vividly impressed the travellers with its Oriental character.

Like Constantinople, says J.Y., it is a town of all nations. The streets are narrow, with a run of dirty water down the middle. We met docile camels in great number, bringing figs from the interior. In the fig-market were thousands of boxes being prepared and packed for exportation. It is a sight of interest to see Turks, Greeks, &c., huddled together, walking, talking, or sitting cross-legged and smoking their long pipes. We took donkeys and ascended the hill, where we obtained a good view of the town, and then examined the ruins where the ancient city stood, and saw the place where the message from Heaven was received by the angel of the church of Smyrna. The church of Polycarp stood not far from that of John the Baptist. After a visit of peculiar interest, I returned to the steam-ship and read the message to the church of Smyrna, which gave rise to more reflections than I can here record.

Steaming on the sea of Marmora, (to continue J.Y.'s narrative of his homeward journey), the Bosphorus and the Greek waters, was very pleasing. We had a good sight of the walls of ancient Troas, where the apostle Paul received the message in vision from the man of Macedonia, to come over and help them. The quarantine prevented us from landing at Syra; but I conveyed a note through the English Consul to my old friend Hildner, who came alongside our steamer. I learned from him that Argyri Climi was five years in his school, and usefully filled the office of teacher of the higher classes; had been married about ten years to a lieutenant in the army; had three children, and was living happily with her husband at the Piraeus. It appears she retains her religious principles.

21st.—Arrived at Malta. Ours is the first steamer that has reached the island since the removal of the quarantine; we went on shore directly after breakfast. Isaac Lowndes was rejoiced to see me. We met in the street, and he conducted us to his house. He has been in Malta seven years, acting for the Bible Society; he gives no bright account of among the Greeks, as to spiritual religion, nor of the island generally. The present governor has admitted the Jesuits into the island, who are doing mischief; privileges are being granted to the Romanists to the prejudice of the Protestants; and a regulation has been proposed which would subject a Protestant to six months imprisonment for not taking off his hat when he meets the procession of the Host.

Isaac Lowndes took John Yeardley and William Rasche to visit Selim Aga, or, as he was named after baptism, Edward Williams; who with his wife, sister-in-law, and four children, formed an interesting Christian household. J.Y. published the history of this man in No. 13 of his series of tracts, Turkey and the Converted Turk, where also he has depicted several scenes from the latter part of this journey.

Arriving at Marseilles, they proceeded quickly on to Nismes. It was with a gush of natural sorrow that J.Y. revisited a place whore he had often sojourned with his beloved wife.

The thought, he writes, of the difference in my circumstances now and when last in this place fills me with sorrow. The beloved one of my bosom, then the stay and solace of my heart, is no more with me to help and comfort me in the toils of life. Yet when I consider what a large amount of suffering she has escaped, I cannot but rejoice that she is at rest with her God and Saviour, where I humbly hope soon to meet her. Lord, prepare thy unworthy worm for that awful but joyful day!

John Yeardley held a small public meeting at Nismes, and the next day, the 3rd of the Tenth Month, set out for the bathing-place of Bagneres de Bigorre, in the Pyrenees. His principal reason for going there was to recruit his shattered health. "On our arrival at Nismes," he says, "and during our few days' sojourn there, I began to feel the effects of my long, toilsome Russian journey; and, in the hope of preventing a return of my suffering complaint, I thought it justifiable to make trial of the sulphur baths and water of Bagneres." But he had also another object in view: "I had long thought," he adds, in a letter from Bigorre, "whether there was not a seeking people in this neighborhood, and now I think there is."

His first care on arriving at Bigorre, was to call on Pastor Frossard, formerly of Nismes, who feelingly reminded him of the changes which had happened to each of them since they had met before. He proposed to John Yeardley to meet some Christian friends at his chapel. This was just what J.Y. had been wishing for. The meeting was held; and after it was over he gave the company an account of his travels in Russia, with which they were highly gratified.

In a letter to his sister, Mary Tylor, which he wrote from this place, is the following characteristic sentiment:

Thy welcome letter duly readied me at Nismes, and drew forth my tender sympathy for thee and your whole circle in the loss of a kind and beloved brother. It is another link taken from the family chain, and the shorter it becomes the nearer we are drawn together in the bond of affection. How the spirit seems to ascend with those loved ones who are taken from us, and from earth to heaven! Our desire for a blissful eternity becomes more ardent, because they have already entered upon it; but above all, we desire to be with Him in whom we shall be one, and all will be glory.

Returning to Nismes, he occupied himself with holding meetings in many places in that neighborhood. In some meetings which he attended in the city, he had for fellow-laborers Eli and Sybil Jones, from the United States, with their companions. Amongst the audience at one of these meetings were three soldiers, who, with two others, had been awakened at Lyons, and who manifested the progress they had made in Christian doctrine by refusing to kneel before the procession of the Host. Their officer observing their disregard of this required practice, held his sword over the neck of one of them, saying he would strike off his head if he did not bow down. The man was firm in his refusal, and was sent to prison. To encourage one another in their new profession, these men were accustomed to keep religious meetings. They were in consequence accused of sedition, and when they asserted the simply religions character of their meetings, one of them was required to swear to the truth of his statement; he refused to take an oath, pleading that the New Testament commanded him not to swear. A second was then called upon in the same way; he also refused; and their stedfastness was reported to the commanding officer as an act of contumacy. The officer happened to be a Protestant, of an enlightened and pious disposition; he said that soldiers were called upon to vindicate the innocence of their companions, not to procure their condemnation, and that if they did not choose to give evidence the law would not compel them. Two of the five received their discharge from the army; the rest were removed to Nismes. John Yeardley had some conversation with these three after the meeting, with which he was well satisfied. They told him that when they were awakened they wrote and received so many letters that it excited suspicion, and that the police who examined the letters took the texts of Scripture, or rather the figures that referred to the chapters and verses, for a secret language, used to deceive their vigilance.

On the 8th of the Eleventh Month, J. Yeardley and W. Rasche, accompanied by Jules Paradon, went to Valence, and visited Bertram Combe, at Pialoux, where they remained a few days. B.C. had fitted up a commodious room adjoining his own dwelling, where he held meetings regularly:—

And where, says J.Y., we had several solemn and edifying occasions; and as our being there became more known the attendance increased, so that the last gathering was quite a large one, and peculiarly quiet and satisfactory. Among some meetings which we appointed in the neighborhood two were held in the temple of the Protestant Church, which was a mark of great liberality; these two occasions were peculiarly favored. In the latter B.C. alluded to the persecution he had had to endure on account of the disuse of the Supper and Baptism. He boldly avowed the conviction he felt as to the non-use of these things, and that the preaching of the gospel ought to be free. I have seldom been in a district where there is more openness for the gospel message in its simplicity, than in this mountain region.

From Valence, John Yeardley returned direct to England, only stopping at Friedrichsdorf. where he visited the boarding-school.

I reached my home, he says, on the 24th of the Eleventh Month, with a thankful heart to my Heavenly Father for his merciful preservation.



CHAPTER XX.

FROM HIS RETURN FROM RUSSIA TO HIS LAST JOURNEY.

1853-1858.

John Yeardley had scarcely returned to England before war was declared with Russia. The confirmation he received from this lamentable event, that his journey had been made at the opportune time, filled his heart with gratitude. The work he had been able to do had been small, but he had the satisfaction of knowing that it had been accomplished at the only juncture in which it would have been practicable.

The year 1853, he writes, closed with many mercies to a poor unworthy servant. I consider it a great blessing to have accomplished the visit through Russia and to Constantinople before the horrible war broke out. What a frightful state are things in at the present moment!—no access could be had to those countries.

In the Spring of 1854 he spent some time at Bath. He attended, whilst there, a public meeting appointed by Sarah Squire, in which he had a testimony to offer in the gospel. Hearing afterwards that a military man who was present had been brought to conviction by the doctrine which had been declared, J.Y. noted in his Diary the subject on which he had preached.

4 mo. 2.—I recollect, he says, alluding to the awful state of the times in which we live, and the need of a refuge in God, and the blessedness of the consolations of the Holy Spirit in a time of trouble. That the Spirit of God was the first agent in the work of man's salvation, bringing to the Saviour who died for sinners: the Father drawing to the Son, the Son perfecting the work, and presenting each member of the living church without spot or wrinkle to the Father. Blessed unity of Father, Son, and Holy Spirit! The Father creating, the Son redeeming, the Holy Spirit sanctifying.

In making a brief note of the Yearly Meeting this year, John Yeardley takes occasion to record his sentiments on a subject which then, as now, strongly engaged the attention of the Society.

The Yearly Meeting has been a precious time; it has strengthened the bond of love and unity. There is, under all discouragements, a love to the Society manifested in the young people of both sexes. It is true there is a great want of bearing of the cross, and many are seeking for excuses to persuade themselves that many of those things that have long distinguished our Society are now no longer of use. But I still think there is more religion in many of our young members than their outward appearance would authorize us to believe. I love to cleave to the good, and to hold out a helping hand to encourage the tender budding of grace, and for the good to overcome the evil. I want them to be brought to conviction, and to be told that they are not required to wear plain clothes, and to use plain speech, because our Friends have done so, but because Christianity leads into simplicity, and the language of Scripture is that of truthfulness, and to follow the changing fashions of the world is too low for the notice of the Christian whose heart is placed on heavenly things, and whose time is too precious to be spent on trifles. There is no peace to the regenerated heart equal to a devotedness of life in promoting the extension of the Saviour's kingdom upon earth.

He soon after alludes to the Memoir of Joseph John Gurney, then just published, and to the sharp stimulus which he received from its perusal—a stimulus which minds fixed upon improvement always receive from the vivid representation of time and talents diligently employed.

6 mo. 16.—Many of my solitary moments are cheered, and I am greatly edified, in reading J.J. Gurney's Memoirs. It is a real privilege to be introduced into the daily walk of the life of a Christian man with such an enlightened and enlarged mind, whose expansive heart is filled with love for the whole human race. Strengthened by faith, and filled with the unction of the Spirit, his life was devoted to doing good to the family of man, laboring for the conversion of sinners, and comforting believers.

The diligence of J.J. Gurney in study, &c., has stimulated me to renew the reading of the Greek New Testament, but I sink into the dust when I see what he accomplished in comparison of my own insignificance. It is, however, a comfort to know that I have a merciful Lord, who will not require of me the exercise of gifts that I have not received. O that I may he more faithful in the employment of the capacity which has been entrusted to me, for the good of souls and the honor of my Lord!

The reflections which follow add another to the numberless testimonies of the saints' experience, that the Christian life is a continual warfare.

I am sensible of having lost ground for some time past for want of more diligence in watchfulness and prayer. I have been deeply sorry for it, and I do hope my compassionate Lord has forgiven me. As a proof of his forgiveness, I am permitted to enjoy once more the smiles of his countenance, which cheer my lonely walk. How greatly do I long for more intimate communion with the Beloved of my soul, the precious Saviour! Lord preserve me in every moment of temptation, and make me more entirely thine! Grant me more confidence in the immediate action of thy Spirit in the ministry of the word, that my communications of this nature may be deep and clear, and under the unction of thy Holy Spirit. Amen!

6 mo. 23.—This morning I have been favored, more than usual, in my endeavor to pour out my soul before God in prayer, in desiring more purity of heart, more faith; and that it might please my compassionate Lord to sustain and console me in my solitary lot, and preserve me faithful to the end of the race. Many relatives and near friends were brought to my remembrance, whom I endeavored to present to the mercy of a merciful God.

In the same diary is an appropriate notice of Dr. Steinkopf, and a tender tribute to the memory of Martha Yeardley.

The other evening was spent at J. and M.C.S.'s with Dr. Steinkopf. "The hoary head" of this aged and experienced Christian is as "a crown of glory," for "it is found in the way of righteousness." He is full of love, speaking constantly out of a grateful heart of the mercies of his God. Before parting he read a few verses, exhorted us and supplicated for us.

A little more than three years have fled away since my precious and dearly-beloved M.Y. entered on a blissful eternity. How do I feel the loss of her sweet, cheerful, and edifying society! Ever since her blessed spirit fled from earth to heaven, she has never by night or day been long absent from my thoughts. How often does my soul pant and pray for a preparation of heart for that blissful state where she now is, near to her precious Saviour, who redeemed her with his own blood. He enabled her to serve him when on earth, and now she sings his praises in heaven. What a charm did she impart to my daily life! Our pursuits were always one and the same; and now what a desert I still have before me,—but it may be very short.

In the Eighth Month, John Yeardley went to Minden on a visit to Ernst Peitsmeyer, whose daughter Sophie had been for some time his kind and cheerful companion, and who now, with her parents and other friends, welcomed him again to Germany. Whilst at Minden he derived benefit from the sulphur baths of the Klause, not far from the town.

The bath, he says, is one hour's gentle exercise on the saddle. The farm where the spring is stands quite alone in the midst of a wood, and the way to it is delightful,—much suited to my taste. Sophie rides sometimes with me: it cheers me to have her trotting by my side.

The handful of inquiring persons at Obernkirchen, whom J.Y. visited on his return from Norway, continued to claim his sympathy, and one First-day he joined them at their usual place of worship.

It was, he writes, a refreshing time in this little meeting. When the little company first met together they were dragged into the street by the police; but they persevered, and, on making an appeal to the magistrate at Rinteln, stated their case with so much simplicity that the government has granted them liberty to meet together undisturbed. How marvellous, the Friends are protected; and the Baptists, under the same government, are persecuted with increasing rigor! No interference on their behalf has been of the least use.—(Dairy and Letter.)

In the Fourth Month of 1855 John Yeardley received a certificate "to visit his friends in Yorkshire, and to hold meetings with persons not in church-fellowship" with Friends.

I arrived at Halifax, he says, in a letter of the 28th of the Fourth Month, on Fifth-day evening, and attended the Monthly Meeting of Brighouse on the 20th. It looked formidable to me in prospect on the first entering into harness; but I hope the meeting proved a good introduction, and I saw a good specimen of a large, harmonious, and well-conducted Monthly Meeting. There might be near 250 members present.

When he had completed the service, he took a week of repose at Harrowgate, where he briefly reviews his journey.

5 mo. 29.—In passing along through my native county, I found many countenances missing which were very familiar to me years ago, and who are now gone to their rest. But I was comforted to find in many places a race of young people springing up who bore the marks of being plants of my Heavenly Father's right-hand planting, and who gave hopes of becoming useful in his Church. It is with a grateful heart that I record the mercy of my Lord, in that he has granted me strength in a remarkable manner to do what he put in my heart to do, from place to place. Blessed be his name!

After having finished the service in Yorkshire, I have had a week's tarriance at Harrowgate. The rest and quiet have proved beneficial to my health, and very precious have been the seasons of sweet communion I have been permitted to hold with my God in this retirement.

This summer he repeated his visit to Minden, and hired a lodging at the Klause. A reflection in one of the letters which he wrote from this retreat affords a pleasing glimpse of his mind:—

I sometimes think that a large portion of comfort and joy are allowed to those who really love the Lord; and how chastened are the pleasures of the humble Christian! They abide with us long after the causes of them are passed away; and the more our permitted pleasures are enjoyed under a grateful sense of the goodness of the bountiful Giver, the longer they may be permitted to us.

In the Ninth Month, he attended the Two-months' Meeting at Pyrmont. It was not without emotion that he visited once more the place which had been so familiar to him in earlier days. The hopes he had then conceived, and which, as we have seen, he had so fondly cherished, with regard to the Society of Friends in that part, had been disappointed; the little company had dwindled in numbers and declined in religious influence; and when he took leave of Pyrmont for the last time, it was with a sorrowful heart.

From Minden, accompanied by Sophie Peitsmeyer, he went southwards, and took up his abode at the little town of Neuveville, on the Lake of Bienne, in Switzerland.

I spent, he says, two or three days at Neufchatel, and visited many of my old friends in the place and neighborhood; but it was affecting to find how many of those I had known years ago were no longer on this earth. Madame Petavel was as warm-hearted as ever; the professor, her husband, is ripening for heaven.

John Yeardley had gone to Neuveville with the intention of passing the winter in Switzerland. After remaining a month, however, he returned to England; and this change of mind was the result of a remarkable circumstance. He became silent and reserved, with the air and manners of one who is not at peace with himself; until one night, when he was heard to cry out in a loud tone, as though speaking to some one. The next morning at breakfast he appeared subdued and full of tenderness; and on his young friend inquiring what had made him cry out in the night, he told her that he must return home, for there was more work for him to do. He said that a prospect of service in the gospel had latterly opened before him, and that as he had greatly desired to remain in Switzerland, he had striven against the sense of duty and refused to yield; but that during the night he had had a vision, in which he heard the command repeated to return home and enter again upon his labor, and that he felt, as he thought, the touch of the heavenly messenger's hand. This caused him to call out; and when he awoke, he found that willingness of spirit had taken the place of his former obstinacy. Thus turned from his own purpose, he set about to accomplish the will of his gracious Master with his usual resolution, and they made the best of their way back to England. The nature of the service which he saw before him is touched upon in the following passage from a letter, dated Neuveville, the 14th of the Tenth Month.

My home duties press heavily upon me.... Very long have I thought about the young men, and the younger part of our Society; and I have a hope the way will be made for my finding access to them, in a religious and social point of view. Should it be permitted, the Lord grant that it may tend to mutual comfort.

John Yeardley returned through Paris. He spent a day or two in that great city, which he never saw "so quiet and free from soldiers." We extract from his Diary a short note of a conversation which took place at the table d'hote of the hotel where he lodged, and which appears to us to be of an instructive character.

Two men contended respecting the motive by which mankind are influenced to good actions. One attributed it to reason; the other held that it was virtue which restrains from evil and impels to good, and maintained that we must do good actions from the love of justice and virtue, and not from the fear of punishment or the hope of reward. The latter had the advantage over his antagonist in the argument:—

I had not, says J.Y., taken part in the conversation; but at the close I felt constrained to tell the Christian that I confessed myself on his side, because he had defended the truth; only that what he called virtue, I called the action of the spirit of God in the heart of man. With much animation, he clasped my hand in his, and cried, "That is the very thing,—that is just what I mean!"

In the year 1856, he engaged in two religious visits at home, both of them in accordance with the kind of service which had been unfolded to him in the retirement of Neuveville, viz., mingled religious and social intercourse with his younger fellow-members.

In reading the expression of his feelings in the prospect of the former of these engagements, it is instructive to remark, that the same sense of entire dependence which had bowed his spirit when required in early life to make the first offering of this kind, was present with him when now called upon to go forth in his Master's name for the twentieth time, and when age and experience had given him reverence among men.

1 mo. 8.—To-morrow is our Monthly Meeting, when I expect to propose to my Friends a visit to the meetings composing the Quarterly Meetings of Bristol and Somerset, and Gloucester and Wilts. Every time any fresh exercise turns up for me, it always feels as if it was the first time of entering into the holy harness. If my friends permit me to proceed, I hope I shall be helped through it; but it looks formidable.

21st.—Bristol is like a great mountain looking me in the face, and weighing heavily upon my heart.

The following short memoranda of the way in which he was engaged at Bristol are taken from his letters; the Diary, during his later years, supplies few notes, either of his labors or his experience:—

3 mo.—I met at Richard Fry's house a large number of young men and women teachers of the First-day School; forty-eight were present. An opportunity was offered for my receiving and also communicating information respecting schools and education. What makes the subject more interesting in Bristol, is the attendance of more than one hundred of the school children at meeting on First-day mornings, which, I think, has been the practice for about ten years, and their behavior is orderly and good.

31st.—I am somewhat busily employed in this busy city in visiting the young men. I find very ready access to them, and my engagement has the hearty concurrence of all my friends. I am abundantly convinced that it would have been a great mistake to have ran away from the place without making the attempt at the performance of the present service. The usual meetings for worship have been seasons of divine favor, some of them, I think, extraordinarily so, which I consider a great mercy in my Heavenly Father, when I consider the weakness of the poor instrument. It has been announced for me to give a lecture this evening in the large meeting-house, on my travels in Europe, a sound which almost frightens me. Friends really do not know what a poor thing I am.

By the kindness of a friend, we have been supplied with a pleasing personal reminiscence of John Yeardley's visit to Bristol, which will help to represent him as he was in later years.

Bristol, 6 mo. 8, 1859.

Since thou informed me of thy intention to compile a memoir of our late dear friend John Yeardley, I have endeavored to recall the circumstances of his visit to this city in the spring of the year 1856.

My impression is, that the most striking feature in his character was his childlike simplicity, both in word and conduct. This very characteristic, whilst it really increased his influence for good, especially with the young, rendered it perhaps more difficult to trace, and now to describe, the precise manner in which it was exercised. I believe that his Christian labors here were very seasonable and very important, and that he was enabled to perform a service which scarcely any one else would have been equally qualified to render.

There was in him, so far as my observation went, no approach towards an assumption of spiritual dignity; nor was there, on the other hand, that which is perhaps a more frequent defect, anything of feigned humility. His whole character seemed to me perfectly unaffected. To whatever extent, therefore, his natural disposition may have fitted him for profitable intercourse with the young, I think that the qualities which I have attempted to describe rendered him peculiarly acceptable to them. Many times, whilst he was amongst us, he alluded—I believe even in his public ministry—to his delight in their society, somewhat in this manner: "I love the company of those who tread the earth with an elastic step." This prominent trait in his character was a striking illustration of what may be termed the corrective tendency of true religion, by which in advanced life he was enabled to place himself, under the precious influence of the love of Christ, in thorough sympathy with those whose circumstances, in many respects, were so different from, his own.

But my object was to describe John Yeardley's meetings in Bristol. The truth is, however, that in describing the man, one seems most truly to describe his service. In addition to his family visits, he met a large company of our members in our meeting-house, and gave an interesting narrative of his journeys in Southern Russia and Greece. He afterwards invited many of our young friends, especially those who were engaged as teachers in our First-day Schools, to spend an evening with him. Meeting at the house of a kind friend, we had an opportunity of hearing from his own lips some interesting details of his labors, chiefly, I think, in reference to the schools in Greece. With characteristic simplicity, he made various inquiries respecting our own First-day Schools, in which he felt a deep interest. The occasion was of a very sociable and easy character, and well calculated to promote in his young friends the healthy tone of religious feeling which seemed so peculiarly to belong to himself.

After Martha Yeardley's decease, and as years rolled on, his mind dwelt still more habitually and more confidingly than ever on the approaching end of the race.

4 mo. 24.—I cannot say my spirits are always high. There is an individuality in the allotment of each of us which we must seek for grace and aid to endure to the end. The road may be now and then a little rough, but it cannot be very long, at least to some of us; and when the eye closes under the last gleam of earthly light, and then opens in the full brightness of eternal glory, to enjoy the fulness of a Saviour's love, it will be bliss indeed.

Thinking his state of health unequal to the attendance of the Yearly Meeting, he left London and again, resorted for a while to the baths near Minden, where he passed two months in tranquil retirement. He had in former visits been deeply interested in the sufferings of a Prussian soldier who refused conscientiously to bear arms. The late Samuel Gurney wrote to the King of Prussia, on behalf of the young man, who was in consequence liberated from military service, but was sentenced to two years' imprisonment. The term was not nearly expired; but John Yeardley, whilst at Minden, heard that he had been released from prison by immediate command of the King. J.Y. had "spent a First-day with him within the gloomy walls in Duisburg," and was consequently the more ready to rejoice in his liberation.

On his return to England, John Yeardley proceeded to Birmingham. His service in this and the neighboring towns was similar to that which he had had to perform at Bristol. He says:

By day I called on the sick and such as were confined at home. In the evenings I met companies of young men and women. They were invited to the Friends' houses where tea was first served, and then a religious occasion of silence and exhortation, with supplication when felt to be under right pointing. The remainder of the evening was spent in social converse. I am very favorable to the mixing of social intercourse with gospel labor. All seemed pleased, and I trust we were mutually edified. I was often requested to give some account of my late journey and the state of religion in the various countries where I had travelled; and the conversation often, turned on points connected with our religious principles.

Joseph Sturge, he continues, was from home. At the request of his wife I dined at their house with twenty-five young culprits, whom J.S. has in his Reformatory at Stoke, near Bromsgrove. They came in a van with horses to spend the day. They are all such as have been once or twice in prison, mostly for theft. I addressed them after dinner, and at tea-time I questioned them as to Jesus Christ our Redeemer, on God, Heaven and Hell, how to gain Heaven and avoid misery. I left them with a more favorable impression than I otherwise should have had. Severe measures had failed to improve them, but they seemed susceptible of kind treatment, and some of them gave hopes of amendment.

9 mo. 21.—Visited the Boys' and Girls' First-day Schools. Breakfasted with thirty teachers (young men) at the schools. About 370 boys present in two rooms. None are taken under fourteen years of age. Also a large class of adults. I addressed the two companies: then went to the girls; heard them read, and addressed them. There are about twenty young women teachers, and perhaps 270 to 300 girls.

The morning meeting was large. I was much pressed in spirit to speak on the nature of the fall of man, and on the necessity of having clear views of gospel truth. I was told afterwards that there was a Unitarian present.

He attended the Quarterly Meeting at Leicester on the 24th, and the two following days met companies of young persons, who were, he says, "much tendered in spirit." After some similar service at Stourbridge and Coventry, he returned on the 27th to Stamford Hill. He remarks in his Diary: "I believe the service of the young Friends in the First-day Schools has been a blessing to themselves as well as to their pupils."

The next month John Yeardley made a religious visit to Hertfordshire, and had two social-religious meetings with the younger Friends at Hitchin; after which he remained at home until the beginning of the Twelfth Month, when he left England for Nismes.

One object in this journey was to revisit the school which had been established by himself and Martha Yeardley in 1842: another was the renewal of his declining health. Susan Howland and Lydia Congdon, from the United States, who were then on a visit to Europe, were bound for the same destination, and John Yeardley gave them his company.

12 mo. 6.—On entering France, he says, we found a sprinkling of snow and frost, but on leaving Lyons we left all the wintry weather behind, and travelled on under a hot sun, and bright, cloudless sky, which seemed to impart to us all fresh vigor and spirits. S. Howland remarked, In such an atmosphere she felt another being.

At Nismes, the party found Eliza P. Gurney, and Robert and Christine Alsop, on their way home from the valleys of Piedmont. John Yeardley lodged at the school, spent much of his time with the children, and with the other English and the American Friends gave his aid in some plans for their recreation.

12 mo. 25.—The evening of this day was a lively and pleasant scene. The girls' countenances were brightened and their hearts cheered by the presents made to them by the English Friends present. The "tree" was new to them; it was beautifully lighted with tapers, and bore a variety of fruit both for mind and body.

1857. 3 mo. 2.—My dear friend ——- proposed my giving the school girls a treat before I left Nismes. We contrived a visit to the sea, distant from Nismes about twenty miles. We procured two omnibuses with six horses, and started at 5 o'clock in the morning. Long before the time appointed, the little maidens were in the entrance-hall with their satchels in their hand, containing each her dinner; twenty-seven in all. The pleasure on the road was novel and great; but when they arrived at the sea-shore their delight was complete; with light hearts and quick heels, running and picking up shells, meeting the waves as they advanced and receded. On our return we visited the ancient town of Aigues-Mortes, near the sea, famous for having been the place where the Protestant women were confined and punished even to death. We entered most of the strong and gloomy cells, and saw the instrument of torture. The tower and fortress are a perfect model of a feudal castle.

On his return to England, John Yeardley was taken ill with bronchitis, which produced great bodily weakness, and caused him "many wearisome" nights and days; but, he says, "my Saviour was near to console and sustain me." He went for change to Bath, and afterwards to Brighton with Margaret Pope:—

We made, he says, speaking of this visit many calls, and my hospitable hostess had many of the Friends to tea and dinner visits. Our social readings in the evening were often instructive in the conversation upon what we read, particularly over Hippolytus, who lived and wrote in the first half of the second century. The Chevalier Bunsen did good service to the Christian Church in bringing the life and some of the writings of this good man to light.

On his return home we find him still solicitous, as he had been in former years, for the intellectual improvement of his young friends.

11 mo.—During my stay at home I have renewed my German class for a few of my young friends. We have also commenced a soiree for German and French conversation. I love the society of my young friends, and am always, anxious to promote their learning to speak German and French.

The Diary for 1858, the last year of his life, commences with, a New Year's dedication of himself afresh to the service of his faithful Creator, and a prayer for a fresh anointing in the exercise of his ministry.

1858. 1 mo. 4.—How many and various are the thoughts which crowd on the mind on the commencement of a new year; perhaps none more important than to think I am one year nearer to eternity. A desire does live in my heart (cherish it, O, my God) to live more to thy glory on earth. How I long to be favored with strength to do something for the cause of truth and righteousness, so long as I may be permitted to remain on the Lord's earth. I think with gratitude that he has blessed me with a little more faith of late in my ministry, and my very soul prays that in these requirings he may be pleased to put the unction of his Spirit into my heart, and his words into my mouth, and that under a right pointing, they may go forth with power. Grant me, Lord, more devotedness of life, and a right and sure preparation for a peaceful death and a blissful eternity.

For some years before his decease, John Yeardley's thoughts were frequently occupied with the subject of the Millennium. Like some other good men, he thought he saw in the events which were taking place, the impending accomplishment of those predictions, whose fulfilment was to precede the "great and terrible day of the Lord." On one occasion, after mentioning a number of these "signs of the times," he winds up the enumeration and the thoughts to which it gave rise, with the following reflection:—

Happy is the Christian who, in this time of conflict, can look beyond the passing events of time to the Great First Cause, and behold, as with the eye of faith, the providence of his God watching over all things, waiting to bring good out of evil, and causing all things to work to the one great point, when he will cause the wrath of man to praise him, and the remainder of wrath will he restrain. "Come, my people, enter thou into thy chambers and shut thy doors about thee; hide thyself, as it were for a little moment, until the indignation be overpast. For behold the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity." (Isaiah xxvi. 20, 21)

In the Second Month he spent a week at Chelmsford with Susanna Corder. His visit was prefaced by the following letter:—

Stamford Hill, 1 mo. 13, 1858.

MY DEAR FRIEND,

It would seem to me as if there were only left here and there a link of the chain of my original connexion on this earth. The best end of this chain is attached to those loved ones in heaven who are drawing me every day nearer to their happy and blissful abode, through the love of our glorified Redeemer. It is now many years since thou received her once so dear to me as a bosom friend, to partake of thy wise counsels, and in her troubles especially to enjoy the sympathy of thy warm and affectionate heart.

I am now left alone for a short time; my young companion is at Norwich. If thou wert at home, pretty well in health, and withal not so much occupied as sometimes, it would be a great pleasure and gratification to me to pay thee a short visit; but, as an absolute condition, I must request thee to say, in perfect freedom, if it would be quite convenient. I want to ask thee many, many things.

Thy friend, affectionately and very sincerely,

JOHN YEARDLEY.

After his return home, having also visited Saffron Walden, he writes:—

1 mo. 25.—Just returned from a visit to Essex. I lodged a week at my dear friend S.C.'s, and was edified and comforted in her company. It has been a promised pleasure of some years' standing. The morning meeting on First-day, as well as the one on Fourth-day, was a season of spiritual refreshment, for which I was truly thankful. The Friends testified their unity and comfort: I called on most of them.

On the Seventh-day, C.M. conveyed me across the country to Saffron Walden. On the way we paid a sweet visit to the afflicted family of ——. At Walden I was affectionately cared for, and was much interested in the Friends there, whom I had not seen for eighteen years.



CHAPTER XXI.

LAST JOURNEY AND DEATH, 1858.—CONCLUDING REMARKS.

We are now arrived at the closing scene of John Yeardley's labors. The impression which he had received, during his visit to Turkey in 1853, of the opening for the work of the Gospel in the Eastern countries, had never been obliterated; it had rather grown deeper with time, although his ability to accomplish such an undertaking had proportionately diminished. This consideration, however, could not satisfy his awakened sympathies, and, according to his apprehension, no other course remained for him but to prepare for a visit to the missionary stations in Asia Minor and the countries beyond, in order to deliver to the inquiring inhabitants amongst whom those stations are planted, the message of Christ's love to their souls with which he believed himself to be charged. And when he communicated to his friends the apprehension that this journey was required of him as the last offering of thanksgiving before his day closed, they were satisfied to "lay their hands upon him" for the work, thinking, perhaps, that the veteran soldier could not better end his campaign than with his arms in his hands, actively contending for the faith. That such might not improbably be the issue of the enterprise, John Yeardley himself believed; but it is doubtful if he correctly estimated the arduous nature of the journey. It would have been a bold undertaking in the vigor of his days: at his time of life, and with his declining strength, it was, humanly speaking, impossible that he should accomplish nearly all he had in view.

His Diary unfolds his spiritual exercises and his natural feelings in the prospect before him.

3 mo. 17.—The last two months have been to me an awful time of deep conflict of spirit, arising out of a prospect of a religious visit to some places in Asiatic Turkey, and parts adjacent. I do not know when I have had more conflict to arrive at a clear pointing. I prayed earnestly and waited long for that clear pointing of Divine Wisdom, without which I can never move in concerns of this importance. In the end, I am thankful to say, the cloud was removed and the sun stone with brightness, and no longer was my poor tried mind left in doubt as to the line of religions duty; and before mentioning it to any one, I communicated it to the Monthly Meeting in the Second Month. Much unity and sympathy were expressed, and the certificate ordered. It is now signed, and is a sweet document, short and explicit.

I see and deeply feel the perils and sufferings which await me, in venturing on untrodden ground, as it regards any minister of our Society, and to such a distance, and among, for the most part, an unbelieving people. But I can and do look forward in calm confidence, trusting, as I have ever done, in the aid and protecting care of my Heavenly Father, whose cause I desire to serve, and whose will I wish above all other things to do. My earthly career can never end better than in the work of my Divine Master; and should it be his will to terminate my life in the Arab tent, I shall have more consolation there than in an English home under the stinging sense of a dereliction of my religious duty.

I am giving all my leisure hours to learn something of the Turkish language, for travelling purposes, and for a little social intercourse. Ever since this concern fastened on my mind, it has been connected with having the company of my young friend from the South of France, Jules Paradon.

May the Lord grant me resignation, faith, grace, and strength to do his holy will; and then, whether it end in life or death, his great name shall be praised. This testimony I record in gratitude and love to the mercy of my God. Amen.

Before leaving England, he paid a visit to Staines.

4 mo. 20.—I went down to Staines, and spent two weeks with Margaret Pope, which sojourn proved a strength and comfort to me. This dear friend is a succorer of many, and, I can truly say, of me in particular. We had several pleasant drives, and made friendly visits to the neighboring meetings and Friends. I also applied pretty diligently to the Turkish language.

Amply provided, by the kindness of many friends, with whatever could administer to his wants or ease the roughness of Eastern travel, John Yeardley left his home on the 15th of the Sixth Month. He arrived at Nismes on the 17th, and was joined there by Jules Paradon. His Diary supplies some notes of the voyage to Constantinople.

23rd.—Malta. Here we arrived at 4 o'clock this morning, after a favorable passage; thanks to the Preserver of our lives; great is his mercy and his love. My heart is filled with deep thoughtfulness, and I am very anxious to procure an interpreter, either at Smyrna or Constantinople. My faith is weak, but I trust the Lord will provide.

On descending the lower deck adjoining: the large saloon, I found my faithful companion in calm but very earnest conversation with the commissary of the ship and a passenger of respectability, the Spanish consul of Smyrna. They had sifted from Jules the object of our journey, and when they found it connected with a religious mission, they both attacked him earnestly and showed themselves really opposed to the truth. But my young friend stood his ground well, and maintained the Christian religion. The opponents were both Romanists. They quieted down before the close, and treated us respectfully the remainder of the journey; we parted with them at Smyrna. I am thankful to have in my companion such a defender of the faith.

27th.—We arrived at Smyrna this morning, and in order to meet some of our Christian friends to whom we had letters of recommendation, we met them after their worship. Edward Van Lennep, the Dutch consul, and his brother Charles, the Swedish consul, received us with great kindness and cordiality through the letters from one of our Members of Parliament. It was very sweet to find these two brothers so imbued with religious feeling; they gave their hearts to help us in our prospect.

On the 30th John Yeardley and his companion landed at Constantinople; they found the heat and noise of the city very oppressive.

The people in the streets, says John Yeardley, are numerous beyond all description; thousands, and tens of thousands, standing, sitting, running, following, or pushing one against the other, talking and shouting in the ceaseless noise of the Armenian, Turkish, Greek, Syriac, Italian, French and English languages. The services of my dear Jules are most valuable: he makes his way with every one through his earnest kindness to serve the good cause.

When passing through the islands, he adds, the prospect was extremely beautiful; but my mind was always anxious in the prospect of the long journey before us; but the mercy of my God is great, and deeply humbles me in thankfulness for his goodness.—(Letter of 7 mo. 4.)

Very soon after their arrival, walking several hours in the heat of the day, John Yeardley had a slight attack of sun-stroke. The effect appeared quickly to pass off, and he was able to perform such religious duty as opened before him in the city and its immediate neighborhood.

Diary. 7 mo. 4.—We made a call at Bebek: Dr. Hamlin had gone to the city, but Dr. Dwight received us kindly. These two dear Christian, friends called on us yesterday. This morning we attended the meeting in the Armenian chapel, and at half-past 1 we had a full company in the same meeting-house. They received in a free and brotherly disposition what I was favored to express in gospel freedom; I concluded in supplication. A kind and Christian man interpreted with simplicity into the Turkish language. The morning service was in the Armenian. We have already had many calls from these loving Christian friends in our hotel. What a mercy, and how encouraging, to be thus received in gospel by strangers!

Respecting this meeting Jules Paradon says:—

About thirty-five or forty were present. Our dear friend's communication was short and simple; it breathed love to all. In fact, what he seemed to have most on his mind in all his public communications was, to show his hearers how much God loved them in even giving his own Son for them, and the high privilege we can enjoy in loving him.

They went also to Has-Keui, where J.Y. desired to have a meeting with the girls of the school; but many had left for the vacation, and he was obliged to give up his intention.

On the 10th they went to Brusa, in Asia Minor, six hours by steam-vessel across the Sea of Marmora to Moudania, and six on horseback from Moudania to Brusa. The land journey was oppressive. A narrow path winds through a very rugged country; and there is only one halting-place, a guard hut, where they took a cup of coffee, the only refreshment the inmates had to offer. John Yeardley suffered much in this day's journey.

He had two meetings in the Protestant meeting-house at Brusa:—

Both, says Jules Paradon, took place after the usual service, which was expressly made short. The hearers, to the number of about 120, were impressed and interested to hear and see our dear friend come from so far to visit them in the love of the gospel. Twelve or fourteen men came two evenings to see us at our lodgings; and on both occasions our dear friend addressed them very sweetly. The heat tried him very much, but he felt pleased and happy to be helped to sympathize with so many simple, kind-hearted people.

At Demirdash (six miles from Brusa), he had a short religious opportunity with a few persons.

On their return to Constantinople, finding that a box of luggage he expected from London, containing a tent and other equipments, had not arrived, without which he could not pursue his journey into the interior, he employed the interval in visiting Isnik, (the ancient Nicomedia,) and Bargheghik, two places in Asia Minor, not far from the coast. Accordingly they started early the next day, and reached Isnik late in the evening, weary and exhausted, having been able to procure very little refreshment on the way. They proceeded to Bargheghik the day following; John Yeardley walking about four miles in the middle of the day, with which he was extremely fatigued.

He had a meeting, continues Jules Paradon, late in the evening, which proved highly interesting. About thirty men and one woman attended. Our dear friend encouraged and consoled the weak and the afflicted. The next day we returned to Isnik, having to bear the heat of the sun from half-past eight till three in the afternoon. We had a meeting the same afternoon at half-past four, towards the close of which he felt weak, and seemed to end his address rather abruptly.

The fact was, that paralysis had supervened; and on his return the next day to Constantinople, his bodily and mental strength were seen to be rapidly diminishing. He still clung, however, to the desire of accomplishing the object which lay so near his heart, and could not be satisfied without going to Bebek to consult his missionary friends about his journey into the interior. Probably they perceived that he was totally unequal to the effort, and advised him to relinquish it; for on his return to the city he was induced to abandon the thought of proceeding farther, and to turn his mind towards home. On the 23rd he said, If after what had been done he was permitted to go home, it would be a satisfaction.[14]

On the 26th they embarked for Marseilles. John Yeardley bore the voyage well, walking on deck every day, but becoming continually weaker. They arrived at Marseilles on the 4th of the Eighth Month, and passed through France as rapidly as his state would allow. On the evening of Second-day, the 9th, he was favored to reach Stamford Hill; and though unable to speak, he recognized several of his near relatives, and signified his pleasure in being once more at home.

He continued to sink until Fifth-day, the 11th, when he quietly breathed his last, an expression of peace resting on his venerable face. We may say, with one of his most intimate friends on the Continent, when he heard of his decease:—"So our beloved friend has been called to enter into his Lord's joy. Now he will see God, to whom he often used to pray. 'With thee is the fountain of life; in thy light shall we see light.'"

His remains were interred at Stoke Newington, on the 18th of the Eighth Month.

* * * * *

Of the fruits which John Yeardley has bequeathed to us in the history of his life and Christian experience, none perhaps are of higher value than his diligent improvement of the talents he possessed and his steady and persevering pursuit of what he had in view. It is not so much what abilities a man has that determines his place in society, and the amount of his influence, as the use which he makes of them. Of this truth John Yeardley was a striking example. We have heard him say, in one of his early diaries: "I have clearly seen, for what service I am designed in the church militant here on earth; therefore, through the assistance of divine grace, I hope to pursue nothing but in subordination to this main design." The service to which he was called was the Christian ministry; and, laying aside every meaner ambition, and indeed every other object, he addressed himself to preparation for this service as the labor of his life. He cultivated those habits of mind and body, and confined himself to the acquisition of those branches of knowledge, which, while they left his heavenly gift free and unsullied, would best subserve the exercise of it.

His industry and perseverance were remarkable. In none of his pursuits were these qualities more conspicuous than in his study of languages. It cost him, especially, an almost incredible amount of labor to master French. The slight elementary knowledge of this language which he acquired at Bentham cannot have given him so much as an insight into it; his acquaintance with it may be said to date from his visit to Congenies, when he had reached his fortieth year. Yet, by indefatigable exertion, maintained during many years, he became able to write and speak it fluently, though, not correctly, and even to preach without an interpreter. The difficulty which he encountered in the acquisition of languages, from the late period of life at which he commenced, was enhanced by his ignorance of Latin, that best trainer of the youthful faculties, and by a natural inaptitude for the memory of words. A proof of the latter occurred when, with his quick-witted wife, he was occupied in conning over the Italian and Modern Greek Grammars, in preparation for their journey to the Ionian Islands. The difference in their natural capacities in this respect is shown in her playful expression; "I got my lesson in half an hour; while John has been three or four hours over his, and does not know it yet."

But although slow in study, he was quick and shrewd in the observation of actual life. This was apparent in his daily converse; and it may also be continually traced in his Diary, where, describing those with whom he became acquainted in his numerous travels, he seizes, on the prominent feature of their mind or manners, and with a word affixes to each his own particular mark. Of the hundreds of individuals who rise into view one after another in the course of these journeys, scarcely two are alike; a result which is, perhaps, due as much to the pen of the writer, as to the inherent diversities of the human character.

To this shrewdness of observation, he added a racy humor which those who knew him in his hours of relaxation and familiarity will not easily forget. His mind was stored with quaint and pithy phrases, and apt illustrations, which he not unfrequently seasoned with his native idiom, the broad Barnsley dialect. His north-country pronunciation, indeed, never entirely forsook him; and the singular graft of German which he made upon it during his residence abroad, caused it to be commonly supposed, by those who were strangers to his history, that he was a native of Germany.

The same moral constitution that enabled John Yeardley to pursue his objects with indomitable perseverance, sometimes betrayed him, as may easily be imagined, into a tenacity of purpose, bordering upon obstinacy. To the same strength of will also, acting on the defects incident to a neglected education in early life, must be attributed those strong prejudices which were at times to be remarked in him, and of which he found it extremely difficult to divest himself. But it was the triumph of grace, that whilst these faults of character and disposition remained for the most part only as a hidden thorn, the messenger of Satan to buffet him, the virtues to which they were allied, and all the faculties of his mind, were consecrated to the service of God and of his fellow-man, and his whole nature was enlarged, refined and elevated, by the all-powerful energy of the gospel.

"Very sweet and instructive are our recollections of the humility of his walk amongst us, and of the liveliness of his ministry, marked as it was by much simplicity, love and earnestness." To this testimony of his Monthly Meeting, all who were accustomed to hear him will readily subscribe.

We are able to append some notes of a few of his public testimonies, which we give as likely to be at once gratifying and instructive to the reader. The friend to whom we are indebted for them informs us that "the notes were written immediately after meeting, and are as nearly the words used as his memory would furnish." He adds, "They bring before the mind's eye and ear the face and voice of a dear departed friend, and, I believe, a true and enlightened servant of the Lord."

* * * * *

(8 mo, 1850.)

Keep thy heart, with all diligence, for out of it are the issues of life.—(Proverbs iv. 23.)

We often are made to feel the force of this truth, when we have been unwatchful, and some cross occurrence has tried our tempers. How often we are made to see, and to show before others, what manner of spirit is in as.....

Sometimes we are favored with such clear convictions of the worthlessness of mere worldly possessions and pursuits, and such delightful realizations of the happiness of seeking to do the Lord's work, that we are ready to express our astonishment that any human beings can be found so foolish as to devote their energies to the pursuit of things which never can give satisfaction, and which must needs perish. And then, perhaps, we are brought into a state of darkness and despondency, to show us our utter helplessness and unworthiness, and the need there is for every one of us to "keep the heart with all diligence, for out of it are the issues of life."....

Every individual, no doubt, has his own particular path of duty, which is designed to promote his own best happiness and the well-being of all mankind. How important for each to follow that path in watchfulness and obedience, that the work may not be marred! How important to keep the heart with all diligence, that the issues of life may be in accordance with divine will!

* * * * *

(9 mo. 1, 1850.)

Since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty.—(2 Chronicles xxxi. 10.)

These words have been impressed upon my mind this morning, and I have thought they were instructive, in a spiritual sense. I believe, if we were more earnest in bringing offerings into the house of the Lord—if each one of us was more diligent in contributing his share, and doing his part of the Lord's business,—we should have less anxiety about worldly things; we should have faith in the Lord's providence, and, not only spiritually, but naturally also, we should have "enough to eat and plenty left."

* * * * *

(11 mo. 24, 1850.)

In looking at the world around, we may be apt to think that the day is very far off when the Lord's kingdom, shall be established in peace: but to those who, through the regenerating power of Christ, have become subjects of the Prince of Peace, that day has commenced already; and whatever storms may rage without, they will experience peace within. For "he will keep them in perfect peace whose minds are staid on him, because they trust in him."

* * * * *

(9 mo. 19, 1852.)

John Yeardley addressed the children with much feeling, telling them to rely on the Lord Jesus Christ in all their ways—to let him carry them in his bosom, and to run to him in danger or trouble, as they would to their tender mothers.

* * * * *

You sometimes are restless in these meetings, not knowing how to keep your thoughts fixed on heavenly things, and perplexed for want of some visible means of instruction. I believe your tender Saviour may often feed you, even while in this state, with food convenient for you. But remember, dear children, that he is always calling to every one of you, Come unto Me. Suffer little children to come unto Me, and forbid them not. O! come to him, my precious lambs, and he will feed you, and "lead you beside the still waters, and make you lie down in green pastures."

* * * * *

(12 mo. 8, 1854 At a Funeral.)

And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.—(Isa. xxxv. 10.)

In the pain of parting with the beloved object of our heart's affection, we forget the rejoicing which welcomes the ransomed spirit to its everlasting rest. But when the time is come for the Lord to pour in the healing balm into the sorrowing soul, then we find a little comfort. ....

"Watchman! what of the night? Watchman! what of the night? The watchman said, The morning cometh, and also the night: if ye will inquire, inquire ye: return; come." There are many in this company in the morning of life, enjoying the prospect of many days, and forming many plans for the future, with all the ardor of their youthful minds. May the present occasion prove the morning of their spiritual day; and may they remember that the night cometh as well as the morning.

How thin is the partition which separates the present state from that of eternity! We mourn over those who are taken away from us, and we fancy we are left alone. But we are called to be one in Christ. I have great faith in the communion of saints, in the union of saints on earth with saints in heaven. And we are all called to be saints by walking in faith, by leading a life of holiness in the fear of the Lord. We say our beloved friends who have gone before us are dead. They are not dead: they have but just entered into life. Let us not mourn, then, as those who have no hope. Let us rather rejoice with them and for them, and so live that we may be among the ransomed of the Lord, who shall return and come to Zion with songs and everlasting joy upon their heads, and sorrow and sighing shall flee away.

THE END.

[Footnote 1: The memorandum here referred to is in the Diary, under date of the 18th of the Sixth Month.]

[Footnote 2: Life of B. Grubb, 2nd ed., p. 219.]

[Footnote 3: The introduction was made by Thomas Shillitoe, at the time of the Yearly Meeting. He said to M.S., "Let me introduce thy brother to thee." "Brother!" she exclaimed, with surprise. "Yes," answered the good old man; "all who have been on the Continent are brothers and sisters."]

[Footnote 4: Pastor Fliedner has since become more extensively known by the institution for Deaconesses which he has founded at Kaiserswerth, where, with many other useful and exemplary women, Florence Nightingale was trained. Kaiserwerth has become the parent of several other kindred institutions.]

[Footnote 5: This is one of the earliest burial-grounds which belonged to Friends. Over the gateway was a curious inscription on brass, now removed to Barnsley. It is as follows:

"Anno Domini 1657. Though superstitious minds doe judge amisse of this buriall plane, yet lett them know hereby that the Scripture saith, The earth, it is the Lord's. And I say soe is this, therefore seeing we, and by his people also sett apart for the churches use, or a buriall place, it is holy, or convenient and good for that use and service, as every other earth is. And it is not without Scripture warrant or example of the holy men of God to burie in snoh a place; for Joshua, a servant of the Lord and commander in chiefe or leader and ruler of the people of God when he died was neither buried in a steeple-house now called a parish church, nor in a steeple-house-yeard, but he was buried in the border of his inheritance, and on the north side of Mount Gaash, as you may read; see Joshua, the 24th chapter, and the 29th and 30th verses. And Eleazer, Aaron's son, who was called of the Lord, when he died, (they buried him not in a parish house, nor a steeple-house yeard, but) they buried him in the hill of Phinehas, his son, which was given him in Mount Ephraim, as you may read, Joshua, the 24th, the 33rd v. And these were noe superstitious persons, but beloved, of the Lord, and were well buried. And soe were they In Abraham's bought field, Genesis, the 23rd chapter, the 17, 18, 19, and 20 verses: though superstitious minds now are unwilling unto the truth to bow, who are offended at such as burie in their inheritance or bought field, appointed for that use."]

THE END