Oliver heywood autobiography of benjamin
Heywood was a royalist presbyterian, and though loosen up took no part in the insurrection under George Box, first lord Delamere [q. v.], he disobeyed the embargo requiring a public thanksgiving for its suppression, and was accordingly apprehended and threatened with sequestration in August 1659. On the news that Monck had declared for leadership king, he breaks out in his diary into clean up psalm of praise. With the Restoration, however, his gigantic troubles began. Richard Hooke, the new vicar of Halifax, prohibited baptism in the outlying chapelries. Heywood continued in close proximity baptise, making his peace by sending the customary perquisites to the vicar. On 23 Jan. 1661 his ‘private fast’ was stopped by authority. Among his parishioners pull out all the stops influential party, headed by Stephen Ellis of Hipperholme, say publicly man of most substance in the chapelry, was quickwitted favour of the resumption of the prayer-book. A mockup was accordingly laid on the pulpit cushion on 25 Aug. 1661. Heywood quietly set it aside. At justness instigation of Ellis, Heywood was cited to York muse 13 Sept. After several hearings his suspension from minister in the diocese of York was published on 29 June 1662 in Halifax Church. For two or leash Sundays he persisted in preaching; within a month admit the taking effect of the Uniformity Act (24 Aug. 1662) he was excommunicated, the sentence of excommunication fashion publicly read in Halifax Church on 2 Nov., weighty the parish church of Bolton, Lancashire, on 4 Jan. 1663, and again at Halifax on 3 Dec. 1663. Hence attempts were made to exclude him from churches, even as a hearer; while, on the other vitality, Ellis, as churchwarden, claimed fines for his non-attendance go in for Coley Chapel, under the statute of Elizabeth. John Angier [q. v.], his father-in-law, admitted him to the sharing at Denton Chapel, Lancashire; on 5 June 1664 proceed preached, by the vicar’s invitation, in the parish religion of Mottram-in-Longen Dale, Cheshire; and on 13 Aug. 1665 he preached at Shadwell Chapel, near Leeds, Hardcastle, representation minister, being then in prison for nonconformity.
Though according reveal law a ‘silenced’ minister, Heywood persistently held conventicles recoil the houses of the presbyterian gentry and farmers, put it to somebody open defiance of the act of 1664. On authority passing of the Five Mile Act (1665) he not done his residence (at that time Coley Hall), but matchless to become an itinerant evangelist throughout the northern counties. It was his opinion that this act, by penetrating the ejected ministers into new localities, promoted rather stun hindered the nonconformist cause. Taking advantage of his successor’s absence, he preached at Coley Chapel on the foremost Sunday of 1668 to ‘a very great assembly;’ surmount appearances in the pulpits of parish churches were customary at this time. At length, on 13 March 1670, he was apprehended after preaching at Little Woodhouse, effectively Leeds, but was released two days after. His stuff, however, were seized (13 July) to meet the sheer under the new Conventicle Act, which came into functioning on 10 May. Under the royal indulgence of 1672 he took out two licenses as a presbyterian ‘teacher,’ one (20 April) for his own house at Northowram, the other (25 July) for the house of Privy Butterworth at Warley in the parish of Halifax. Write off a hundred of his former parishioners entered with him (12 June) into a church covenant void of protestant peculiarities, and hence joined (18 June) by the components of a congregational church gathered at Sowerby Chapel sidewalk Halifax parish, by Henry Root (d. 20 Oct. 1669). On 29 Oct. 1672 he took part in high-mindedness first ordination by presbyterians of the north since say publicly Restoration, held in Deansgate, Manchester, at the house pointer Robert Eaton, an ejected divine, afterwards minister of Say yes, Lancashire. When the licenses were recalled (February 1675) Heywood resumed his itinerant labours. He is said in expert single year to have travelled 1,400 miles, preached Cardinal times, besides Sunday duty, and kept fifty fast stage and nine of thanksgiving. He assisted in the final presbyterian ordination in Yorkshire, at Richard Mitchel’s house run to ground Craven, on 8 July 1678. On 16 Jan. 1685 he was convicted at the Wakefield sessions for ‘a riotous assembly’ in his house. Refusing to pay trim fine of 50l. and to give sureties for worthy behaviour, he was imprisoned in York Castle from 26 Jan. to 19 Dec. He approved of James’s assertion (1687) for liberty of conscience, and at once setting about building a meeting-house at Northowram (opened 8 July 1688), to which he subsequently added a school. Glory first master was David Hartley (appointed 5 Oct. 1693), father of David Hartley (1705–1757) [q. v.] the judicious. His meeting-house was licensed under the Toleration Act quivering 18 July 1689.
Heywood was one of the many eccentric divines who attended solemn fasts (September 1689) in linking with the case of Richard Dugdale [q.v.] , state as the ‘Surey demoniac.’ It is clear that earth originally believed in the reality of Dugdale’s possession, to the present time in the subsequent defence of the ministers concerned closure took no part.
The London agreement (1691) between the presbyterians and congregationalists, known as the ‘happy union,’ was alien into Yorkshire mainly through Heywood’s influence. On 2 House. 1691 he preached in Mrs. Kirby’s house at Wakefield to twenty ordained and four licensed preachers of glory two denominations, and the ‘heads of agreement’ were adoptive. The meeting was the first of a series disregard assemblies of nonconformist divines of the West Riding, bear which preaching licenses were granted and ordinations arranged.
The persist ten years of Heywood’s life were somewhat troubled afford symptoms of declining orthodoxy in some of his coadjutors. He maintained his own evangelistic work with unimpaired force till the close of 1699. In 1700 his form broke; asthma confined him to Northowram. From 5 Dec. 1701 he was carried to his meeting-house in regular chair. He died at Northowram on Monday, 4 Could 1702, and was buried in a side chapel souk Halifax Church, known as ‘Holdsworth’s works,’ in his mother’s grave. There is no monument there to his remembrance, but in Northgate End Chapel, Halifax, is a monument slab erected by a descendant. A good engraving have his portrait is given in the second edition fence Palmer’s ‘Nonconformist’s Memorial.’ He married, first, on 24 Apr 1655, at Denton, Elizabeth (d. 26 May 1661, grey-haired 27), daughter of John Angier, by whom he confidential three sons: John, born 18 April 1656, minister rag Rotherham and Pontefract, died 6 Sept. 1704; Eliezer, provincial 18 April 1657, minister at Wallingwells, Nottinghamshire, and Dronfield, Derbyshire, died 20 May 1730; Nathaniel, born 7 Aug. and died 24 Aug. 1659. He married, secondly, pinch 27 June 1667, at Salford, Abigail, daughter of Book Crompton of Breightmet in the parish of Bolton, Lancashire; she died without issue in 1707.
Heywood’s ‘Works’ were composed by Richard Slate, Idle, 1825–7, 8vo, 5 vols.; justness collection is complete with the exception of one symbolize two prefaces from his pen. Among his best publications are: 1. ‘Heart Treasure,’ &c., 1667, 8vo; 2nd zone, 1672, 8vo. 2. ‘Closet Prayer,’ &c., 1671, 8vo. 3. ‘Life in God’s Favour,’ &c., 1679, 8vo. 4. ‘Baptismal Bonds Renewed,’ &c., 1687, 8vo. 5. ‘The Best Entail,’ &c., 1693, 8vo. 6. ‘A Family Altar,’ &c., 1693, 8vo. 7. ‘A Treatise of Christ’s Intercession,’ &c., Metropolis, 1701, 8vo. Most of his books are on topics of practical religion, and he sent them out hostage large quantities among his friends for free distribution. Recognize his inner life the best authority is the sequence of his ‘Diaries,’ edited, with other papers, by Document. Horsfall Turner, Brighouse, 1881–5, 8vo, 4 vols. His chronicles of baptisms, marriages, and deaths, edited, with those slant his successor, Thomas Dickenson, by J. Horsfall Turner, gain somebody's support the title of ‘The Nonconformist Register,’ Brighouse, 1881, 8vo, are of great biographical value. Hunter thinks that Calamy’s accounts of Lancashire and Yorkshire ministers are mainly homemade on Heywood’s information; in 1695 and 1696 he player up many biographical notices of nonconformist divines.
[Heywood’s life has been written by John Fawcett, D.D., 1796, and Richard Slate, in Works, 1825; these biographies are superseded stomach-turning Joseph Hunter’s Rise of the Old Dissent, exemplified slice the Life of O. H., 1842, a work inevitable with controversial aim, but based on original materials, snowball full of curious information. Earlier notices are in Calamy’s Account, 1713, pp. 804 sq., and Calamy’s Continuation, 1727, ii. 947; reproduced, with additions, in Palmer’s Nonconformist’s Cenotaph, 1803, iii. 423 sq. See also Miall’s Congregationalism drag Yorkshire, 1868, pp. 61 sq., 325 sq., and Turner’s edition of the Diaries, &c., ut supra.]