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In October, 1787, on the invitation of Dr. Jowett, Regius Professor of Civil Law, he migrated to Trinity Hall; and at a subsequent period, he removed to Trinity College. On his final examination in January, 1790, for his bachelor's degree he became Third Wrangler, and gained not only Dr. Smith's second Mathematical Prize, but also the chancellor's first Classical Medal-the highly gifted person who obtained the other, being the late much lamented Mr. Tweddell. He afterwards took pupils for some time during his residence in college; on leaving which, he was appointed tutor to the late right hon. Lord Frederick Montagu, only brother of his Grace the Duke of Manchester. He subsequently entered into holy orders, and served the curacy of Cobham, in Surrey, during the years 1794 and 1795.

Church-preferment, which in many cases is the result of family-interest or of purchase, did not flow to Mr. Wrangham through these channels. Toward the close of 1795, Humphrey Osbaldeston, esq. presented him to the vicarage of Hunmanby, and the perpetual curacy of Muston; and, through the recommendation of the same gentleman, he obtained at the same time the vicarage of Folkton.

In 1799, he married Miss Agnes Creyke, fifth daughter of Ralph Creyke, esq. of Marton near Bridlington, and had the misfortune to lose her on her first confinement. Her daughter survived the calamity. His present wife was Miss Dorothy Cayley, second daughter of the Rev. Digby Cayley, and, in right of her mother one of the coheiresses and representatives of the ancient family of Strangeways, descended lineally from Sir James Strangeways, who, in the reign of Henry VI. married the elder of the two coheiresses of the Lord Darcy Meinhill.

By her, he has had five children. Of these, Philadelphia, the eldest, married the late Rev. E. W. Barnard, of Brantinghamthorpe; George Walter, M.A. of Magdalene College, Cambridge, is now rector of Thorpe Bassett, and vicar of Ampleforth, Yorkshire; and Digby Cayley, after taking a double first-class degree at Brazenoze, Oxford, and having for two years been Private Secretary to the Earls of Dudley and Aberdeen, as Secretaries for Foreign Affairs, has recently married Amelia, second daughter of the late Walter Fawkes, esq. of Farnley Hall, who in 1806 was elected M.P. for Yorkshire.

In 1808, Mr. Wrangham was appointed Chaplain of Assize to W. J. Denison, esq. High Sheriff of Yorkshire, and now M.P. for the county of Surrey; and, in compliance with the requests of two Grand Juries of that year, printed both his Discourses. The same office, and the same double mark of respect, awaited him in 1814, when Sir Francis Lindley Wood, bart. was High Sheriff for the county; and a third time, in 1823, under the appointment of his intimate friend Walter Fawkes, esq. No similar instance, it is believed, of a triple chaplainship ever before occurred.

In 1814, the Archbishop of York appointed him his Examining Chaplain at Bishopthorpe; an office which he has ever since exclusively filled.

Through a lapse which devolved to his Grace in 1819, Mr. Wrangham was enabled to exchange the vicarage of Folkton for the rectory of Thorpe Basset and by the same high patronage he was, in 1820, appointed Archdeacon of Cleveland. This archdeaconry he resigned in 1828, upon being appointed to that of the East Riding of Yorkshire. He received, likewise, from his Grace in 1823, the stall of Ampleforth in the cathedral of York; and a prebend of Chester, two years afterward, as an option. In right of the latter, he is now Rector of Dodleston in that county; where he has

"Thebes did his rude unknowing youth engage;

He chooses Athens in his riper age."

recently caused to be erected a monument to the memory of the lord chancellor Ellesmere, who had discreditably lain for upwards of two centuries under a nameless stone.*

Mr. Wrangham is a member of the Roxburghe and Bannatyne clubs; and, as honorary adjunct, of several philosophical and literary societies.

We now proceed to give a list of his numerous publications.

He is said to have published anonymously, in 1792, an anti-radical parody on part of a comedy of Aristophanes, with critical notes, entitled "Reform, a Farce," 8vo.

In 1794, he sent to the press "The Restoration of the Jews," a Seaton prize poem, 4to.

In 1795, "The Destruction of Babylon," a poem, 4to.-And a volume of Poems, 8vo. ; to a few copies of the latter of which he attached, as a Preface, a brief account of his academical history, beginning;-" Dryden obtained, whatever was the reason, no fellowship in the college. Why he was excluded cannot now be known, and it is in vain to guess: had he thought himself injured, he knew how to complain." (Johnson.) This Preface distinctly, and effectively, protests against-what might otherwise perhaps have been uncandidly inferred from Mr. Wrangham's silence-the consciousness of having deserved exclusion from a fellowship.

In 1798,"Rome is Fallen!" a Visitation Sermon preached at Scarborough, 4to.

In 1800,"The Holy Land," a Seaton prize poem, 4to.

In 1801, "Practical Sermons, founded on Doddridge's Rise and Progress of Religion in the Soul." Another set, having for their basis, “Baxter's Saint's Everlasting Rest," appeared for the first time in 1816; when a selection of his various fugitive pieces was published in three vols. 8vo.

In 1802, "Leslie's Short and Easy Method with the Deists, and the Truth of Christianity Demonstrated, with Four additional Marks," 8vo. In 1803, "The Raising of Jaïrus' Daughter," a poem, 8vo. And "The Advantages of Diffused Knowledge," a Charity School Sermon, 4to.

In 1808, "A Dissertation on the best means of Civilizing the Subjects of the British Empire in India, and of diffusing the Light of the Christian Religion throughout the Eastern World," 4to.-And, in the same year, "The Restoration of Learning in the East," a poem, 4to. This was published at the express desire of the three judges, appointed by the University of Cambridge to award Mr. Buchanan's prizes.

In 1808, "The corrected edition of Langhorne's Plutarch's Lives, with many notes," 6 vols. 8vo.-And two Assize Sermons, 4to.

In 1809, "A Sermon preached at Scarborough, at the Primary Visitation of the Archbishop of York," 4to.

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In 1811, "The Sufferings of the Primitive Martyrs," a Seaton prize poem, 4to.

In 1812," Joseph made known to his Brethren," a Seaton prize poem, 4to. In 1813, "The Death of Saul and Jonathan," a poem, 8vo.

In 1814, two Assize Sermons, 4to.

In 1816, "The British Plutarch," in six vols. 8vo.

In 1817," Forty Sonnets from Petrarch," printed (with every advantage of typography) by Sir S. Egerton Brydges, Bart. at his private press, Lee Priory, Kent.

In 1820, “Dr. Zouch's Works collected, with a Prefatory Memoir," in two vols. 8vo. And a Collection of Archbishop Markham's Carmina Quadragesimalia, &c. in 4to and 8vo, for private circulation.

In 1821, "A Charge delivered to the Clergy of the Archdeaconry of Cleveland," 8vo.-And "The Lyrics of Horace, being a translation of the first Four Books of his Odes," 8vo.

In 1822, "A second Charge, delivered to the Clergy of the Archdeaconry of Cleveland, 8vo.

In 1823, Two Assize Sermons, 8vo. And a third Charge, delivered to the Clergy of the Archdeaconry of Cleveland, 8vo.

In 1824, "Sertum Cantabrigiense;" or, the Cambridge Garland, 8vo. In 1828," Bp. Walton's Prolegomena to the Polyglott Bible, with copious annotations," in two vols. 8vo., under the sanction of the University of Cambridge; which, with her accustomed munificence, defrayed the expense of the publication.

"The Pleiad," or Evidences of Christianity, forming the twenty-sixth volume of Constable's Miscellany.

In 1829, a" Letter to the Clergy of the Archdeaconry of the East Riding of Yorkshire," on the Roman Catholic Claims; of which Mr. Wrangham had, for upwards of thirty years, been the firm but temperate advocate.

He has occasionally employed his leisure by printing (for private circulation exclusively) " Centuria Mirabilis," and "The Savings-Bank," 4to. ; "The Doom of the Wicked," a Sermon founded upon Baxter, and “ The Virtuous Woman," a Funeral Discourse on the Death of the Right Hon. Lady Anne Hudson, 8vo. and a few copies of a Catalogue of the English portion of his voluminous library, which, with characters of the subjects, authors, or editions, exceeds six hundred pages, 8vo.

One of his latest brochures has been also of a private nature, intitled Psyche, or rhymed Latin versions of Mr. Baylis's elegant "Songs on Butterflies." And he has recently printed a limited impression of exquisite Translations from M. A. Flaminio, by his late son-in-law, the Rev. Ê. W. Barnard.

Numerous Dedications* attest his promptitude in giving assistance to his literary acquaintance, or the respect shewn to him in many instances by personal strangers. His charges, beside vindicating the clergy from the indifference or inactivity imputed to them by their enemies, have chiefly been occupied in asserting the doctrines of the Established Church against the Socinians, or advocating the uses and value of human learning.

Among these, may be enumerated (in addition to the publications of the late Mr. Hornsey, Mr. Cole, and other Scarborough authors, and Visitation and Ordination Sermons by Pellew, Wyld, C. Barker, Courtney, Hett, &c.) Mr. Bell's Stream of Time, Nesbit's Land-Surveying, Ellis' Latin Exercises, Poole's Classical Collector's Vade Mecum, Bigland's Yorkshire in "The Beauties of England and Wales," Neville's Leisure Moments, Browne's York Legends, Greene's Poetical Sketches of Scarborough Rankin's Translation of one of Bp. Bull's invaluable Tracts, Oxlad's Protestant Examiner, in answer to Cobbett's virulent "History of the Reformation," Wasse's Notes on the Gospel and Acts of the Apostles, in three volumes, Ralegh Trevelyan's Greek Ode on the Sorrows of Switzerland, and his Elegy on the Death of the Princess Charlotte, Eastmead's Historia Rievallensis, Basil Montagu's Private Tutor, and a Volume of Essays, Hett's Death of Absalom, &c. &c. &c.

SELECTIONS FROM THE ORACLES OF GOD,

AND INFERENCES RESPECTING THE
ORIGIN OF MORAL EVIL, AND ALSO
THE CAUSE AND RESULT OF ITS CON-
TINUANCE.

THE existence of moral evil, and its inseparable attendant, misery, among creatures descending from a Being of infinite wisdom, power, and love, is a subject pronounced by many to be inexplicable; and an attempt to investigate it is, according to their opinion, presumptuous. Yet, we cannot doubt, that an endeavour to review it in the light which inspiration presents, may be permitted.

If we assert that the origin of moral evil is incomprehensible, we thereby cast a cloud of incomprehensibility upon two other subjects. For if its existence in some rational creatures be unaccountable, is not its limitation equally so? In some it does not exist. And does it not also appear unaccountable, that of those who are the subjects of moral evil, some are reclaimable, others irreclaimable?

It would be impious to conclude that God could give existence to moral evil; and absurd to imagine that a creature could possess a creative power to call into existence any object whatever, whether good or bad, material or mental.

Jude informs us (6th verse,) that angels kept not their first estate, but left their own habitation; and hence some infer, that an internal principle of moral evil must have existed previous to that revolt. But this inference is as inadmissible as to suppose that an internal principle of moral evil existed in the angels who kept their first estate, and did not leave their own habi tation for unquestionably all these angelic beings came holy and happy out of the Creator's hands. But the continuance and increase of their holiness and happiness could be derived from God only; and this derivation laid them under the glorious necessity of remaining in a state of union and fellowship with himself, as the only possible means of its permanency; but if their stability in that state were necessitated, it could not yield, either to the Divine Being or to themselves, that delight which arises from voluntary obedience. Indeed, an impossibility to depart from God, involves in it an impossibility to render our continuance with him spontaneous; and consequently, it would prevent those remunerations conferred on beings who gratefully receive and faithfully improve the gifts with which Heaven intrusts them: neither could the Supreme Judge say to any creature whose obedience was involuntary and

unavoidable, "Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things; enter thou into the joy of thy Lord." Hence, we infer, that these angelic beings were in a probationary state, as man also is ;-a circumstance which evinces not only the exuberance of the divine goodness, but also the wisdom and condescension of God, in causing us to feel that the perpetuity and confirmation of our bliss, is a gracious reward for our affectionate and steadfast adherence to him; a reward, attainable by every created intelligence in a state of probation.

That angels felt a propensity and possessed a power to cleave to their beneficent Creator is indisputable; and that the use of this power was essential to their happiness, is not less so. The use of it perpetuated and augmented the felicity of some of these first-born sons of light. The disuse of it, in others, intercepted that flow of loving kindness which otherwise would have continued to issue from the Divine Fountain. This discontinuance, however, did not dispossess them of that ardent desire after happiness, which indeed is inseparable from existence : hence, from the disuse of that power, in the exercise of which they might have continued happy, they proceeded to the misapplication of it, and sought in other objects the bliss which they lost in God. And now being disappointed in their expectations, and discontented because they could not be independently happy, the transition from that state to a worse way natural and obvious; hence, they felt enmity against the Creator, and also against their former associates, who, with joyful praises, continued to en. circle his throne. Now, also, the condemnation of the devil, against which Paul cautions Timothy, 1 Timothy, iii. 6, appeared; for pride induced them to prefer dominion at a distance from God, to servitude in heaven.

Moreover, the divine light being extinguished in their mind, they vainly imagined that they could find an equivalent for lost happiness in counteracting the divine will, and, therefore, anxiously looked to a future period for the execution of their design.

That period arrived, and the sentiment which burned within, "Evil, be thou my good," now blazed out in a consuming flame. For the leader of these apostates first effected the seduction of Adam and Eve, and then endeavoured to prevent the salvation of them and their posterity, by tempting the Saviour to the commission of suicide, and afterwards to an act of devil worship, Matthew, iv. 6, 9.

That these invisible beings should instantaneously fall from a state of purity and bliss, into one of rebellion against their Creator, and malevolence against their fellow-creatures, is utterly improbable. Is it not, therefore, more than probable, that their fall from holiness to sin, from happiness to misery, was not the result of any original defect, nor of any obliquity in their constitution, but that it was gradual; their own act and deed, and by no means unavoidable; that it proceeded first from the disuse, and then from the misapplication, of a power, the exercise of which would have terminated their probation, and led to a confirmation in glory.

Did any overture of mercy intervene between the revolt of these creatures and their consignment to eternal condemnation? From the inspired volume we learn, 1st, that they were created by Jesus Christ; 2ndly, that by him they will be judged; and 3dly, that through him also an overture of mercy preceded their final appearance at his tribunal.

1st. "By him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him," Colossians, i. 16.

2ndly. The Father judgeth no one, deva, but hath committed all judgment to the Son, that all wavreg should honour the Son even as they honour the Father," John v. 22, 23. Here all judgment is committed to the Son, that of angels not excepted. In the original, neither the word man nor men appears, which likewise indicates that this judgment is not confined to human beings; of which also we have a further confirmation in the 6th verse of the Epistle of Jude, who says, "that the angels, which kept not their first estate, but left their own habitation, the Lord hath reserved in everlasting chains under darkness unto the judgment of the great day."

3dly. "This Judge is also a lawgiver, who is able to save and to destroy," James iv. 12. An awful defect indeed would it be in a Divine Lawgiver, if he were not able to save; and if he were, it would be tremendous, were he to enter into judgment with the works of his own hands, and to suffer that salutary power to remain inoperative. "There is then a just God, and a Saviour," Isaiah xlv. 21, "therefore, sentence against an evil work is not executed speedily-for it pleased the Father that in him should all fulness dwell; and having made peace through the blood of his cross, by him to reconcile all things to himself;

by him, I say, whether they be things in earth, or things in heaven," Colossians i. 19, 20.

Had Jehovah in his dispensation towards these unhappy beings, excluded the operation of mercy, we might reverse the sentence of James, and say, that judgment rejoiceth against mercy. To his tribunal they are amenable, and to suppose that no preparatory overture of mercy was offered, is to separate in idea the divine justice and mercy; attributes invariably co-operative in all the dispensations of providence.

Hence, the Supreme Judge assigns thrones of judgment to his saints, Matthew xix. 28. 1 Corinthians, vi. 2, that, as his assessors in the decisions of the last day, they may proclaim to the universe, that the Judge of all the earth hath done right.

"Know ye not," says St. Paul, 1 Corinthians, vi. 3, "that we shall judge angels?" But can we, who lived in practical enmity against our Creator, and by redeeming mercy were plucked as brands out of the fire, can we say Amen to a sentence which eternally excludes from bliss, delinquents, in whose behalf no merciful interposition ever appeared?

We cannot conceive that the Almighty would exclude the operation of mercy in the condemnation of these angels; nor that he would exclude the operation of justice in overtures of reconciliation; and the absurdity of supposing that two Mediators would be necessary between the Deity and offenders, is such as renders the mention of it almost unnecessary. But, by the manifold wisdom of God, the death of his wellbeloved Son is exhibited to the astonishment of the universe, as the only effectual method to demonstrate his indignation against sin, and his mercy towards penitent offenders. The merits of this Divine Mediator are as extensive as the universe, and as lasting as eternity; and lest we should restrict this dispensation to our world, the scripture informs us that Jesus was seen of angels, Timothy, iii. 16, and that the angels desire to look into these things, 1 Peter, i. 12.

Why was Christ, the Father's best gift to trangressors, Christ, who shed his precious blood to render the throne of grace accessible, and, by the same expiatory act, to establish it in righteousness and judgment; why was he foreordained as a vicarious sacrifice for sin, before the foundation of the world, 1 Peter, i. 20, if offenders who existed previously to that period were precluded from this dispensation of mercy, and those who existed subsequently were not?

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