vene to darken the mild light of the understanding, he never concealed his sentiments, nor hesitated, on proper occasions, to avow them. It is worthy of more serious observation that his views were Unitarian, because they were the result of his own reading and reflection, under circumstances in which no sectarian or party feeling, no ties of worldly interest or family connexion, nor any of the ordinary influences of social life could operate to check the free exercises of his mind. In the retirement of his cabin, in the solitude of the ocean, in the silence of night he read and thought. Early and sad experience of life had given to all his reflections a serious cast; and while it lessened his taste for the ordinary pleasures of the world, it contributed so to elevate and purify his mind as to enable him to view all objects through a clear atmosphere, and to look down upon ' all the kingdoms of the world,' and judge of the true glory of them.' It was thus, and in this tone, that he adopted those views of scriptural truth which, however commonly denounced by the leaders of public opinion, have seemed just to some of the wisest and best of the human race, and which in our own country have been endeared to many by the approbation of a Locke, a Lardner, a Milton, a Newcome, and a Law.

6

Of Unitarians, as a sect, Captain Heywood knew little or nothing. But in the latter part of his life, as his religious views became known to some of his friends, he was led to attend the chapel in York

Street, St. James's Square; and entirely approving the service, he became a regular attendant, as far as his health would permit, on public Unitarian worship in that place. This continued for about two years, and was the origin of an intercourse between the subject and author of this memoir, most highly valued by the latter, who little knew the deep interest attached to Captain Heywood's character and history, until he became a witness of the sufferings which preceded his removal from this scene. Such was the independence of Captain Heywood's mind, that he shrunk to the last from connecting himself closely with the Unitarians as a body, dreading lest it should bring with it any compromise of his own principles, and hating the very name of sect or party. Yet in private society he approved the views, he sympathized in the feelings of the elder Unitarian Dissenters, whom he occasionally met; and he entertained a sincere respect for their characters. That he was a Unitarian, was to many of his friends a subject of surprise, and perhaps of pain, but not many could estimate the solidity of that knowledge upon which his convictions were based, or the care of that inquiry by which his pure and simple structure of faith had been raised.

Captain Heywood often mentioned that the first works which he met with, containing just views, as they appeared to him, on the subject of religion and human duty, were those of Dr. Cogan. The theological disquisitions of this author, on the Jewish

dispensation, the paternal character of God, the pe culiar blessings and characteristic evidences of Christianity, and his Ethical Questions, abound in valuable reflections, which harmonized with the rational mind and the benevolent feelings of this excellent man. He found in most of the popular works upon religion much which he could not approve, and which appeared fallacious and pernicious. Captain Heywood attributed so much beneficial influence to the works of this author, that he distributed many copies amongst his private friends.

He was indebted to a clergyman of the Church of England for his first acquaintance with another author-Dr. Channing, of America of whose writings he became a devoted reader and ardent admirer. He was accustomed to speak with the greatest delight of the pleasure he experienced in the enlarged views, the exalted piety, the animating conceptions of human dignity and duty, which pervade the eloquent writings of this popular American divine. The literature of America in general suited his taste. It is true, he knew it chiefly from its most favourable specimens, but in these he perceived good sense prevailing, a disposition to bring every opinion to the test of truth, without that party spirit which mingles so largely in the current literature of our own country, and tinges our popular reviews with so much unfairness and misrepresen

Y

tation. Nor was he slow to do justice to the merit of many English Unitarian writers. He read with great satisfaction that important and convincing work, the Vindication of Unitarianism, in reply to Dr. Wardlaw, by the Rev. James Yates.

But his religion was more practical than speculative. It was impossible to converse with him without feeling that, although the language of religion was not upon his lips, its spirit was in his heart. If he could not accord with the majority of professing Christians, and with the creeds and articles of the Established Church, in his religious belief, and if he saw much to disapprove in the institutions of his country for the instruction and discipline of its youth, he reserved the fulness of his indignation for those violations of truth, justice, integrity, and candour, which fell under his notice in the characters of the selfish, the weak, and the worldly around him. The place-hunter, the time-server, those who seek for office at the expense of honour and truth, whose

* "I have the utmost aversion to the whole business of reviewing, which I have long considered, in the manner in which it is conducted, a nefarious and unprincipled proceeding, and one of the greatest plagues of modern times. It was infinitely better for the interests of religion and literature when books had fair play, and were left to the unbiassed suffrages of the public. As it is, we are now doomed to receive our first impression and opinion of books from some of the wickedest, and others of the stupidest of men; men, some of whom have not sense to write on any subject, nor others honesty to read what they pretend to criticise, yet sit in judgment upon all performances, and issue their insolent and foolish oracles to the public."ROBERT HALL's Letters to Ivimey. Works, Vol. V. p. 522.

words and actions are directed by a principle of depraved self-interest, and a desire to make themselves acceptable to a patron and the public, he viewed with a scorn which he took no pains to conceal. Satisfied with his own moderate competency, the titles, honours, and riches of the world had no charms for him, although he might have advanced to the highest rank which the service of his profession could bestow. In the whole course of his career, his pure and manly mind never once stooped to any thing which does not become a man.'

It is not necessary, if it were possible, to record the various instances of his private unostentatious generosity. But the place which money held in his esteem was manifested on one or two striking occasions. A characteristic anecdote is mentioned by the writer in the United Service Journal: It is little more than three years since he called upon us one morning, having just discovered that upwards of £2000, obtained from him under false pretences, and which he had advanced under the idea of benefiting the son of an old friend, were fraudulently involved in an insolvency. While relating the way in which he had been deceived, he suddenly exclaimed, “ But it is not the money I care so much about, as that it gives another proof that we cannot trust one another!" With similar feelings he contemplated another more serious affair. Some wily minions had taken advantage of the weakness and peculiarities of an aged relative, and under circumstances of