My heart fully resigned up all I have, if God should call me to leave it by death, banishment, imprisonment, or confiscation. I hope I can truly say, that I am as willing to part with all for my Lord's sake as I ever was to receive it. Blessed be God that this temptation ended with a conquest." "Lord's day, August, 1677, I was to preach at Leeds for Mr. Stretton.* In the morning, at E. Hickson's, there was a great number of people, at which my heart was puffed up. In the afternoon, multitudes came to the new meetingplace, and my spirit was too highly exalted with vain, popular applause. The people said there were more than had been seen in it since it was built. On Monday, God helped me to compose a letter to Mr. Stretton, and at a meeting it was subscribed to by the people : I thought it well done. I was still more advanced with high conceits of myself when many came to see Several invited me to their houses to dinner, and on Wednesday, at the lecture, there was a great assembly of various denominations. These things did too much tickle me with vain-glorious opinions of myself, so that I came home on Thursday with overweening thoughts. But reflecting on these things the morning after in my retirement, I fell on my knees and humbled myself for the pride of my heart; and

me.

* Mr. Stretton was born at Claybrook, in Leicesterhire, about 1632, and was ejected from Petworth, in Sussex. He became chaplain to Lord Fairfax, who brought him into Yorkshire. Upon the death of his patron, he removed to Leeds, where he exercised his ministry about seventeen years, and from thence to London, where he gathered a congregation that met for worship in the Haberdashers'-Hall. He had his share in the afflictions of the Nonconformists, but lived to enjoy the benefit of the Toleration Act. He died, July 3, 1712. His funeral sermon was preached by Mr. Henry, from 2 Cor. viii. 16.-See Nonconformists' Memorial, vol. iii. p. 326.-Wilson's History of Dissenting Churches, vol. iii. pp. 129-133.

God debased me in my own eyes. O what a wretch am I that can be so soon swelled with popular applause! Lord, pardon me. But for all this admiration, not all those people at that rich place bestowed so much as a penny on me, except one woman; God seeing not fit that I should have both profit and honour at once, lest I should be exalted above measure, convincing me withal, of how little avail vulgar praise is towards necessary supplies; but no matter for either, so that good may be done."

The most spiritual and holy persons are generally most distinguished for humility. It pleased God to favour Mr. Heywood with abundant spiritual enjoyments, so that he could say, "there are few days when I am at home, but God and my soul meet in secret." But the nearer and more frequent his approaches were to the pure and glorious God, the more was he abased in himself. He was so sensible of the exceeding depravity of the human heart, that he made use of the most humiliating expressions concerning himself when addressing God in prayer. * In the renewal of his

* "Christians are often ridiculed for speaking of themselves in depreciating terms; especially when they call themselves, the vilest of the vile, or the chief of sinners. It is admitted and lamented that such language may be insufferable cant; and is sometimes used by persons, who give ample evidence of their not believing it. When show is a substitute for reality, it is generally excessive. Many fish for praise with the bait of humility, and say things against themselves in hopes that you will contradict them; but we trust you never will. It is otherwise with a real Christian; he speaks according to his real views and feelings. He does not, however, mean that he has been the greatest profligate : but he knows that sin is to be estimated by its guilt; not by its grossness; and he knows more of himself than he can of others. He can only see the actions of others, and not the greater part even of them; but he can look into his own heart. He knows not but the sins of others will admit of extenuation; and he ought

personal covenant, at the close of the year 1698, after observing that in his acts of charity he generally aimed at the tenth part of his income, he makes the following remarks: “And now, O my soul, what hast thou to boast of? Just nothing. Let my sins be set against my duties, and they will exceed them to an infinite extent. If I have done any thing that is good, it is not I, but the grace of God in me. Alas, the good that I would, I do not; but the evil that I would not, that I do.' There are abundant defects in my best duties, and I dare not stand by the holiest of my performances for my justification. It is well if I be found worthy in a gospel sense; for I have carried a bad heart with me to all I have done, I have failed both in the manner and end, and when I have done all, I am an unprofitable servant. Woe is me! How much pride, hardness, deadness, unbelief, security, and distraction cleave to me! Men see my outward acts, but none see my inward frames; men would scarcely believe what a world of sin lodgeth under a fair show. It is well if sin hath not dominion over me; I am sure it hath great possession of me, and my iniquity often preponderates over my piety; I dare not trust to my own righteousness. Lord, forgive the sins of my prayers. I must weep over my tears, yet that weeping will make God no compensation. My omissions are more than my performances; yea, the evil of my performances is often, I fear, far more than the good in them. I am cast and condemned if the new testament Aaron do not bear the iniquity of my holy things. I depend only on Christ's sacrifice for satisfaction to justice, and on his intercession for the

to be willing, as far as possible to excuse; but he knows against what light and advantages his own transgressions have been committed."-Jay's Short Discourses, vol. iv. p. 290–291.

acceptance of my person and performances; there I rest, there I centre my soul. I am nothing, I can do nothing, and deserve nothing but wrath. If ever God save me, it is grace, free grace, infinite grace; I will crown grace only, coming to me through the merits of Jesus Christ."

As a believer, he enjoyed the benefit of a steady and strong faith. When deeply humbled before God, under a sense of guilt, the enemy of souls was not permitted to tempt him to unbelief; but he applied afresh to the blood of sprinkling. The fulness, freeness, and efficacy of the Saviour's merits were subjects on which he delighted to dwell, and where these are cordially believed, it is impossible that the soul can despair. He knew in whom he had believed, and having committed the important concerns of his soul to God, and enjoying frequent communion with him, he was not afraid to trust him also with the management of his temporal affairs. Scriptural confidence, like every other spiritual grace, improves by exercise. His faith, though often tried, never ultimately failed him. His outward circumstances, particularly in the first years of persecution, were sometimes very low, and when almost destitute and human expectations proved abortive, God raised up friends and sent him relief at times and from places the most unlikely. When common mercies are received, as answers to believing prayers, they are increased in value almost beyond calculation. The whole history of Mr. H. abounds with proofs, that as he attentively observed the hand of providence, so that providence was not unmindful of him. Sometimes, when in great dif-. ficulties, his conduct was influenced by the powerful impressions of his mind: and what an esteemed preacher says of another venerable servant of Christ,

may with great propriety be applied to the subject of this memoir: "He was sober-minded, cautious, and prudent; yet it is certain, that in some of the most eventful circumstances of his life, his decision resulted very much at the time from a forcible impulse of mind, which he could not feel himself at liberty to resist, and which indeed was fully satisfactory to himself. It is equally certain, that in taking these steps, he had no reason to repent; but was abundantly convinced by the consequences, that they were of God. We must not limit the Holy One of Israel, nor yet be wise above what is written. Common Christians can hardly understand the peculiar advantages that arise from exalted spirituality of mind, and the most intimate degree of devotedness to, and communion with, God."*

Mr. Heywood soon after his ejectment in 1662, was much straitened in his worldly circumstances; but in the latter part of his life his situation was rendered comfortable. He did not rise to affluence, but with what some persons would consider a small income, he exercised great liberality. In him was proved the truth of that scripture: "The liberal deviseth liberal things, and by liberal things shall he stand." At the close of the year 1697, he thus writes: "I think I am put to more charges than any minister. My house standing near my synagogue, there is scarcely a Lord's day but I have six, eight, or ten persons at dinner at my table, besides many others who have bread and broth. On sacrament days, which are every eight weeks, we have usually about twenty that eat with us. Any one would think this course could not be tolerated. To this I must reply, (which is a wonder to myself,) that notwithstanding this and the frequent Jay's Life of Winter, page 360.