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.