from one of them will well depict the general frame of his mind on the prospect of dissolution.

"The solemn moment is at length arrived. 1 look forward to it with awe, but by no means without hope. The views of Christianity which I have long entertained have afforded the rule of my life, and will be my consolation in the hour of death.'

"He had for some years expressed his wish that his dismission might be easy, or in his own words, that he might be let gently down. His wish was granted. After having taken some refreshment with considerable relish, he caught hold of the servant's arm, and closed a long, honourable and useful life, without a struggle or a groan."

Dr. Cogan's "mental constitution was singularly happy. He viewed every thing in the most favourable light, and contrived to extract something of satisfaction from those little vexations which discompose and irritate ordinary minds. Qualities were combined in him which do not often exist in union. Though his vivacity enlivened all who enjoyed his society, he invariably pronounced gravity to be his character, saying, that through life he had been grave for himself, and cheerful for his friends. His wit, which remained with him to the last, was so chastened by a natural sweetness of temper, that it was never exercised to give pain to any human creature, and his playfulness, which might have appeared inconsistent with

habits of sober thought, was the ebul

lition of the moment, which immediately left his mind at liberty to collect its energies for serious reflection. Reflection indeed was his favourite occupation, as his writings seem sufficiently to testify. And the subjects on which he reflected most, because they appeared to him to be most closely connected with human happiness, were morals and religion. And the moral principles which it was the chief object of his literary labours to inculcate, had a constant influence on his own mind, and in their practical effect pervaded the general tenor of his life.'

It may be truly said that benevolence was the habitual affection of his mind. Of this a signal proof has been

already recorded; and many equally decisive proofs might be adduced from his private life. He professed to love his species, and knew it to be the first ambition of his life to promote their welfare. To his latest moment be was emyloyed in a scheme for the benefit of one of his relatives, concerning which he said with great emphasis; that, if he succeeded, he should finish well.

As a writer Dr. Cogau occupies a middle, but truly respectable rank. His style is unpretending; sometimes it is adorned with the simple graces; and examples might be pointed out of passages where the fervor of his mind has raised him to a strain of rich and powerful eloquence.

His frequent residence on the Continent, where the French is a sort of universal language, led him into a familiarity with all the more eminent writers of that tongue. The celebrated French preachers were his favourite authors: their onction was congenial with his own taste.

He seems not to have consulted profit in his publications. He has allowed more than one cheap edition of his most popular work, the Letters to Wilberforce, to be printed for the use of the Unitarian Book Societies. [The Editor regrets that the remainder of this Memoir must be deferred till the next Number.]

Tribute to the Memory of the late Mr. G. W. Meadley.

SIR,

IN

N the concluding Number of your former Volume, [XIII. 772,] you have noticed the death of your late occasional Correspondent, my very worthy friend, Mr. G. W. Meadley. It will, probably, be interesting to many of your readers to peruse, in the mean time, the following tribute to his memory, delivered on the Sunday evening after his funeral, by the respectable person who usually con

These are his own words, in the Preface, p. xxiii. of the 2nd Volume on the Passions.

+ Mr. THOMAS GRAHAM, shoemaker. We copy, for the sake as well of example as of information, the short account of this society, inserted in a "Historical and Descriptive View of Sunderland and the Two Wearmouths," now publishing in numbers,

ducts the worship of a small society of Unitarian Christians in Sunderland;

and the rather, as it was furnished to the work by Mr. Meadley. "In an age of free inquiry, when the legislature bas judiciously repealed those intolerant laws, by which Unitarians were exposed to pains and penalties for exercising the inalienable right of private judgment in the interpretation of the Scriptures, it might naturally be expected that some progress would be made among the inhabitants of this neighbourhood, to ascertain the proper object of religious worship, and the unequivocal doctrines of divine revelation. Accord

ingly several persons who, in the course of their inquiries, had successively imbibed those views of Christianity which, though sanctioned by the authority of Lardner, Jebb and Priestley, have frequently been confounded with an express denial of the authority of Scripture, began to meet in their own houses for religious worship and discussion. Their numbers increasing, they, in the autumn of 1814, took and registered for public service, at the Michaelmas Quarter Sessions, a large room in Maling's Rigg, formerly occupied as a Freemasons' Lodge.

"They believe in the sole Deity and Supremacy of God the Father, whom alone they regard as the proper object of religious worship, to the exclusion of every other person, being, mode or distinction whatsoever. Confessing Jesus Christ to be the Saviour of the world, they consider him to be the messenger, son and servant of God, acting by Divine appointment, but essentially inferior to the Father, and as such, not entitled to religious worship. Agreeing in these fundamental principles respecting God and Christ, they allow no minor difference of opinion, in matters not essential to Christian love and morality, to disturb their union. They believe also in the duty and efficacy of repentance to obtain the forgiveness of sins from the free and unpurchased grace of God; and inculcate a constant obedience to the precepts of the gospel, as indispensable to insure a good conscience, and a well-grounded hope in the Divine mercy. And in common with their fellow-christians of every denomination, they believe in the resurrection of the dead and in a future judgment, when all men will be rewarded or punished according to their deeds. The government of this small society is independent; and not having at present a regular mi

nister, the members conduct the worship among themselves. They profess open communion, and cultivate charity with all

men." Pp. 256—8.

and by whose permission I transmit it to you.

V. F.

After the usual services of the evening, December 6, 1818.

“My friends, permit me to address you on a mournful subject, in which I have no doubt but you will, equally with myself, feel interested. The death of our friend George Wilson Meadley has filled us with sorrow: such a friend is his gain. let us hope, however, that our loss in

"It would be wanting in us, who had opportunities of knowing his sentiments of Christianity, and were eyewitnesses of his conduct, were we to be silent, when so many of his highly respectable friends have so handsomely expressed their respect for his memory, and borne testimony to his public and private worth: more especially as there are not wanting those, who, although they give him credit for his general knowledge and literary attainments, more than call in question his religious opinions.

"To such I say,judge nothing before the time; and for my own part, having had an intimate acquaintance with him for upwards of five years, during which time I freely acknowledge that, although the principal religious opinions which I now hold were formed previous to our acquaintance, yet to him I am deeply indebted for my more extended religious knowledge; and shall (while I thank my heavenly Father for the helps I have received from him) cherish to the latest period of my mortal existence, that regard for his memory which, as a truly amiable man and sincere Christian, I think it deserves.

"Although, under such circunistances, it may naturally be supposed I am partial to my religious friend, yet upon the present occasion I shall endeavour to divest myself of it; and give you a faithful account of his leading views on the doctrines of Christianity, in connexion with his conduct and general Christian character.

"I have no certain data as to his

entire secession from the Established Church; I suppose it might take place about ten or twelve years ago; prin

cipally on account of the doctrine and worship of the Trinity. As he withdrew peaceably, and perhaps without publicly, at that time, giving his reasons, this excited suspicion in the religious world, and he was considered by many as verging towards Deism; than which nothing could be more false. For, though he seceded from the Church, it was with deep regret, and in despair of any sufficient reformation in these important points being effected. His secession was strictly conscientious and decided; for he could no longer allow himself to countenance, even by his presence, what in his conscience he thought wrong. "Yet he always spoke respectfully of Church-people; and not only lived on terms of intimacy with many of them, but seemed to cherish towards them, and especially towards many of their worthy and enlightened ministers, the sincerest esteem; and often regretted that the bill of the Petitioning Clergy in 1772 had been rejected by the then Parliament; which, by this time, he considered would have produced the best effects.

"Having commenced Dissenter upon principle, he appears to have become the friend and correspondent of many eminent characters among them: not to mention others, the late Dr. Disney, the present Mr. Belsham, of Essex Street, and Mr. Turner, of Newcastle, by whom he was recommended to, and became acquainted with our society in its infancy. He immediately introduced himself to us, and, with his usual frankness, avowed his sentiments. Such of you as were then united with me in our present views, will recollect the valuable and useful religious books which he generously gave for the use of the society, besides making us welcome to the use of any books in his own valuable library.

"From our first religious acquaintance he took a decided part and interest in this society: he appeared to enjoy the satisfaction of having a few with whom he could freely converse and cordially unite, on that important subject. And although, since our public meeting, we cannot say more than that he was an occasional attendant, yet we have the satisfaction to know that he approved in

general of our proceedings, and did not give his countenance to any other society in these towns.

"It may be expected that I should candidly state the reasons (that have come within my knowledge) why his attendance in this place was not more constant. Whether he was correct or not in this point of deviation, I hold it proper that every man's religious liberty should be respected, and that he should be fully persuaded in his own mind,' for 'to his own Master he standeth or falleth;' and I trust that we are the last people in the world to advance the claim of infallibility. After his secession from the Church, he, with such persons of the family as were at home, attended to religious worship, and I believe used the Reformed Book of Common Prayer. While this practice shews a mind imbued with a just sense of religion, it forcibly reminds me of the similar course we chose on our own first departure from the popular Dissenters: and such of us as have enjoyed the satisfaction arising from such a practice, will know that it is not easily foregone, even for the sake of the more public services of religion. In this practice, I have reason to believe, he continued to persevere to the last.

"Another reason existed, which, in our circumstances, was insurmountable. I believe his mind was not fully made up as to the propriety of uneducated persons, and persons in business, conducting public worship, and the services of religion; which, considering his own attainments, and allowing a little for the prejudices of others, was natural: but in this he was not tenacious. As to ourselves, we are friendly to education, and have no objection to the ministry of educated men, when and where it can be afforded yet we by no means consider their services as indispensable; as it is notorious that such men were not solely, not generally, employed by the highest authority, to call men at first to embrace and obey the Christian religion: why, then, should they be considered as indispensable now, when it is firmly founded in the world?

"Having stated the only point of deviation with our friend, which, per