MR. JOHN VINICOMBE, OF KNOWLE. miles. It was thus the Holy Spirit THE subject of this brief memoir was a native of Woodbury, a dark and benighted village in the county of Devon. He was born in the year 1775, of poor but industrious and pious parents, and died March 9, 1846, in his seventy-first year. Early in life he removed from the place of his birth with his parents to Knowle, an obscure hamlet in the parish of East Budleigh, where the family succeeded to an estate from which they had been wrongfully excluded by the preceding occupant. At this time his parents attended the Established Church, and their son was what is termed a consistent and rigid Finding, however, considerable inChurchman, having an almost uncon-convenience from the distance of his querable prejudice against everything residence from Exeter, he subsequently that savoured of Dissent. He had, attended Salem chapel, East Budleigh; nevertheless, a preference for evangeli- and in the year 1809 united with the cal truth, and travelled from parish to church of Christ under the pastoral parish, and from one Established church care of the Rev. G. Lawrie. to another in quest of an evangelical ministry-a blessing not to be met with everywhere in those days; but in two or three parishes far remote from his dwelling he met with what he regarded as the pure gospel, and "rejoiced in it as one who had found great spoil." He was, however, by no means settled in his habits at this time, and hence it was during this migratory period of his early history that curiosity prompted him to enter a Dissenting chapel. He did so. As a member of the church, his walk and conversation were such as became the gospel of our Lord Jesus Christ. He not only professed, but adorned the doctrine of his God and Saviour, was tremblingly anxious to let his light shine before men, and to show forth the praises of Him who had called him out of darkness into marvellous light. As a Christian, his attachment to the cause of Christ was strong, and continued to the last. His name stands honourably connected with the interests of evangelical religion in the locality where he resided. His house was emphatically a house of prayer. For many years the gospel has been preached in it, and weekly prayermeetings held for the spiritual benefit of the benighted villagers in its vicinity. Much opposition was at first manifested against the preaching of the gospel in the neighbourhood of his residence, and he, in company with others, shared in the many perils and persecutions accompanying its first introduction among the people. But he lived to see that opposition entirely overcome, and numbers attending the preaching of the gospel in his own house. For upwards of twenty-six years he faithfully and honourably sustained the office of deacon of the church, in which capacity he gave many proofs that he was a man of God, full of faith and of the Holy Ghost. He entered upon the duties of his appointment with much humility, and under a deep sense of his unfitness to fill the office of a deacon well; but the peculiar tenderness of his disposition eminently fitted him for distinguished usefulness. He was indeed a comforter of the mourner, ever ready to strengthen the weak hands and to lift up those who were cast down by reason "of the difficulties of the way." In the chambers of sickness he often dropped the tear of sympathy, while he visited with his presence and prayers the abodes of the bereaved, finding it better "to go to the house of mourning than to the house of mirth." As an office-bearer in the church he discharged its duties with honourable disinterestedness, endeavouring at all times to practise the inspired precept, "Weep with them that weep, and rejoice with them that rejoice-bear ye one another's burden, and so fulfil the law of Christ." He was deeply interested in the spiritual welfare of the young, knew how to encourage the timid, and could speak a word in season to the weary; while the anxious inquirer after salvation shared the benefit of his experience and affectionate counsel. Before sickness and the growing infirmities of age "weakened his strength by the way," his attendance at the public sanctuary was uniform. At all devotional meetings his presence might be depended upon; while the holy fervour with which he wrestled at the throne of grace evinced his determination, if necessary, to "take the kingdom of heaven by storm." His importunity in prayer was most remarkable; the devout earnestness with which he pleaded often imparted an interest and sacredness to the exercise which not only proved that he loved prayer, but lived in the very atmosphere of devotion. He delighted to talk of Christ and his great salvation. Jesus was the subject of his song in the house of his pilgrimage, and "the love of Christ" often "constrained him" to say and sing "Then will I tell to sinners round say, Behold the way to God." His facility for introducing religious conversation was great, and he ap peared as if he could never say enough of Christ. His beloved partner and himself lived together as heirs of the grace of life, were distinguished in their domestic and religious habits for their patriarchal simplicity, declaring to all around that they were pilgrims bound to Zion's fair city. Every evening, on retiring to rest, and while reclining upon the couch of slumber, ere sleep closed their eyes in darkness, they would sing that beautiful hymn,"Guide me, O thou great Jehovah, Pilgrim through this barren land; I am weak, but thou art mighty Hold me with thy powerful hand." Manifold were the difficulties he met with in his way to the kingdom of God; and in speaking of them to others, which he often did for their benefit, he would sometimes say, True 't is a strait and thorny road, But a sight of the glorious recompense "There on a green and flowery mount ness. He had an humble but vigorous grasp of the promises, so that even in death his mind was distinguished by A short uninterrupted tranquillity. time before his departure he requested pray with a friend present to read and him. The 14th of John was accordingly selected, but he only lived to hear part of the chapter read. On hearing the words, "In my Father's house are many mansions," &c., he observed, with much emphasis, "Blessed mansions, I shall soon be there." While at the sixth verse, he remarked on the words of Jesus, "I am the way, the truth, and the life," "Yes, the precious blood of Jesus is the way;" then, with a solemn pause and strong feeling, he added thrice, "Precious! precious! precious Benevolence in the cause of God was blood of Jesus: this I know is the way a prominent feature in his character, to God, to holiness, to happiness and and, without ostentation, it may be heaven." His death was improved by said he distributed liberally "to the Mr. T., to crowded congregations, on necessity of saints," and was "given to the 14th March, from the words, "Behospitality." According to his power, hold an Israelite indeed, in whom is yea, and beyond his power, he admi- no guile." He was indeed a true Is. nistered to the wants of others. In raelite, "one of the excellent of the some instances, when he had not where- earth," and in his day a "burning and with to assist the needy, he has been shining light." His memory will long known for their sakes to borrow of be embalmed in the recollection of all those who could assist him, and after- who knew him. The memory of the wards to deny himself of the common just is blessed.-Mark the perfect man, comforts of life, in order to meet every and behold the upright, for the end of just demand" and owe no man any- that man is peace." thing." May, 1846. During the last two or three years his health considerably declined; but, latterly, alarming symptoms rapidly increased, which told him "that the time of his departure was at hand." Happily he was prepared for the last enemy, and grappled with him triumphantly. He was ripe for heaven; and his hoary head was a crown of glory, being found in the way of righteous MARRIAGES OF DISSENTERS. SOMETHING like the following conversation recently took place between a young man about to be married and the curate of his parish. We record it for the benefit of those Dissenters (chiefly ladies) who strangely prefer on such occasions the services of other ministers and the use of other sanctuaries than their own. Curate. Well, my dear sir, I hear you are about to be married. I congratulate you. Of course you'll be married at church? Dissenter. Oh, of course. C. I'm glad to hear it-the parish church is a convenient distance from your house. D. You misunderstand me: I don't mean the parish church, but my own church. D. If, then, you feel liberally towards Dissenters, and yet would not leave your own church to be married in another, why can I not feel kindly towards Episcopalians, and yet prefer my own church to be married in? C. But should you object to be married in the parish church, if the lady preferred it? D. I think that every lady should be married by her own minister and in her own church. Were my intended wife a member of your congregation, I should gladly accept your services; but C. But I understood you were to be as she is a member of another church, married at church? I am happy and proud to say she is D. So I am, and not at the register- not so inconsistent as to leave it on office. such an occasion. You would think it C. But why not come to the parish very strange if my minister were to church? persuade any of your flock to be married in his church and by him; and it is just as strange for you to expect any of his flock to be married by you. D. Simply because I have a church of my own. Why should I leave my own to go to yours? Had I none of my own I should be glad to avail myself of your offer. C. I'm very sorry: I thought you were a very liberal Dissenter, and had no enmity to the Church. D. You are right: I am, I hope, a liberal Dissenter, and that I have no enmity to the Church; but I am a Dissenter, just as you are a Churchman. You think that on such an occasion I ought to show my good feeling by leaving my own church to go to yours? C. Certainly. D. Would you do so? If you were to be married, would you leave your own church for the occasion and come to mine? The Curate's Lady. But I'm sure I should not feel legally married if it was not in the parish church. D. But, madam, you forget that whatever is according to law is legal. Now it is exactly as much according to law to be married in a Congregational church as in a parish church. If the influence of association is great, what associations should be stronger and dearer than those which invest the sanctuary in which we habitually worship? Why should any one leave his own pastor and his own church on an occasion so deeply interesting? I know two young ladies who have been recently married at their parish church: they were members of the Independent C. Of course I could not do that. man? C. Certainly; and I entertain much respect and love for many Dissenters. ter for more than twenty years had been the constant, faithful, and kind friend and adviser of their family; his character was unblemished; he was respected and loved by them as a holy man of God and a faithful minister of the gospel; he had baptized them in infancy, and been their spiritual instructor ever since; yet, when they were married, they left the sanctuary where for years they had worshipped, for a building in which they had not once attended Divine service, and were married by a man an utter stranger to them personally, quite a worldly character, ignorant of the gospel of Christ, and despising spiritual religion. Was it right that the associations of custom should have prevailed over consistency, reverence, gratitude, friendship? Was it better to gratify a fashionable taste than to avoid grieving a faithful friend and dishonouring a faithful minister? The petitions offered up were uttered by one who in this ceremony was a mere hireling; and supposing him ever so excellent a man, yet, being a stranger, had no personal interest in the parties. Was prayer so presented calculated to excite purer devotion and to kindle warmer sympathy in the hearts of those who listened? and was it more likely to be heard in heaven than if he had presented those petitions who for years had affectionately borne them in his prayers to the throne of grace ? We commend this dialogue to the serious attention of our young readers; and let them well consider whether they can expect the blessing of Heaven on a union commencing with a glaring act of worldliness which violates every principle of consistency, and deeply wounds the hearts of those whom they are bound to "esteem very highly in love." The ministry of Dissenters is BY THOMAS TIMPSON. POPERY continued to advance with rapid strides, Constantinople having been made the capital of the eastern portion of the Roman empire from A.D. 330. This new metropolis rose to very great populousness and splendour, in some respects eclipsing the magnificence of Rome. Many of its inhabitants followed its founder, the emperor, in nominal Christianity; and their bishop, for the time being, was regarded with extraordinary veneration and superstition. Still its antiquity was far inferior to that of Rome, and every feeling of reverence and superstition led the Christians of the empire to look up with peculiar respect to the bishop of the ancient metropolis, whose fame was in all the world, as the place where the apostles Paul and Peter were said to have suffered martyrdom for Christ. By the decree of the emperor Gratian, A.D. 879, all appeals of the provincial bishops in the west being referred to the pontiff of Rome, the prediction of the apostle, "He that letteth," or hindereth, meaning the heathen or civil Roman government, "was taken out of the way," and "that man of sin," "the son of perdition," a new spiritual power, was "revealed," 2 Thess. ii. 3-6. This dreadful power advanced in the fifth century still more rapidly, |