rned to their home at Scarborough, but soon left it again to be
present at the Yearly Meeting in London. The Society of Friends began
about this time to be agitated by differences of opinion, chiefly on
points of doctrine. John Yeardley not only kept himself sedulously free
from the spirit of party, but, whether from a natural aversion to public
life, or from the fear of exceeding the limit of his own calling and
abilities, he abstained from taking a prominent position, and left it very
much to others to sway the affairs of the Church. But he was not unmindful
of the dangers by which the Society was assailed, and he bent the force of
his mental vigor and Christian experience towards the promotion of
individual growth in grace and faithfulness to the divine call, and the
diffusion of clear and comprehensive views of Scriptural truth; and when
the hour came for sympathising with those who were harassed by doubts, or
such as were subjected to trial by the effect of religious dissension, he
was ready, with his beloved partner, to share the burden of the afflicted,
to probe the wounds of those who had been bruised, and to pour in the oil
of heavenly consolation.

His note regarding the Yearly Meeting is short:--

The business was of a most important nature, and sometimes very trying. We
had strong proof that many spirits professing to have made long progress
in the Christian life were not enough subdued by the humbling power of
divine grace; but through all, I trust, our heavenly Father dealt with us
in mercy, and sent help and wisdom to direct and strengthen his poor
tribulated children.

On returning to Scarborough, he writes:--

I humbly trust our hearts are truly grateful to the Author of all our
mercies, who has granted us once more a little rest of body and sweet
peace of mind; but, as it regards myself, I must say that inward poverty
has prevailed more since my return home than it has done for the last two
years of absence. It is well to know how to suffer want, as well as to
abound.

Want of occupation was not one of John Yeardley's trials, even when
"standing," as he expressed it, "free from any prospect of immediate
service, and feeling much as a vessel not likely to be brought into use
again." Scriptural inquiry, the study of languages, and of the history of
the Church, watching the progress of religious light and liberty on the
Continent of Europe, his garden, the binding of his books--these were the