RELIGIOUS ENCYCLOPEDIA
Vincent Vinet
tion, founding the Northwest Sunday School Quarterly in 1864; was corresponding secretary of the Sunday School Union and editor of the Methodist Episcopal Sunday-school publications (1868-88), and in 1874 was one of the founders of the Chautauqua Assembly, while in 1878 he established the Chautauqua Literary and Scientific Circle, of which he became chancellor. In 1888 he was elected bishop and in 1900 was placed in charge of the European work of his denomination with residence at Zurich, but in 1904 retired from active life. He has written Sunday School Institutes and Normal Classes (New York, 1866); The Church School and its Officers (1868); The Chautauqua Movement (1886); The Home Book for the. Mothers of our Land (in collaboration with Josephine Pollard; 1886); Better Not: Discussion of Certain Social Customs (1888); The Church School and the Sunday School Normal Guide (1889); Studies in Young Life (1890); Our Own Church (1890); To Old Bethlehem (Meadville, Pa., 1890); The Modern Sunday School (New York, 1900); and Family Worship for Every Day in the Year (1905).
VINCENT, MARVIN RICHARDSON: Presbyterian; b. at Poughkeepsie, N. Y., Sept. 11, 1834. He was educated at Columbia (A.B., 1854), and after being an instructor in the Grammar School of Columbia College (1854-58), was professor of Latin in Troy (N. Y.) University (1858-60). He then entered the Methodist Episcopal ministry, but in 1863 became a Presbyterian; was pastor of the First Presbyterian Church, Troy, N. Y. (1863-73), and of the Church of the Covenant, New York City (1873-83). Since 1883 he has been professor of New-Testament exegesis and criticism in Union Theological Seminary, New York. Aside from sermons and discourses he has written The Muinister’s Handbook (1882); In the Shadow of the Pyrenees (1883); Word-Studies in the New Testament (8 vols., 1887-90) ; Students’ New Testament Handbook (1893) ; The Age of Hildebrand (1896); Critical Commentary on Philippians and Philemon (1897); History of the Textual Criticim of the New Testament (1899); and The Gospel of Luke in the Temple Bible (London, 1902). He likewise translated J. A. Bengel’s Gnomon of the New Testament (in collaboration with C. T. Lewis; Philadelphia, 1862) and the Inferno of Dante (New York, 1904).
VINE, CULTIVATION OF THE. HEBREW.
VINEGAR BIBLE. See Bisite Versions, B, IV., § 9.
“VINES, RICHARD: Westminster divine; b. at Blaston, in Leicester County, England, about 1600; d. Feb. 4, 1655-56. He was educated in Magdalen College, Cambridge; became teacher of a school at Hinckly in Warwickshire after finishing his course at the university, and afterward rector of Weddington. He was appointed a member of the Westminster Assembly of Divines in 1643 from Warwickshire, and was very influential in matters of church government and the sacraments. He was chairman of the committee of accommodation with the Independents. He often preached before Parlia-
See WINE,
ment. During the session of the Westminster Assembly he was, in 1643, made minister of the parish of Clements Danes, near Hssexhouse; but, this proving too large for him, he removed to the rectory of Walton in Hertfordshire, and soon after became pastor of Lawrence Jewry, London. In 1644 he was also appointed master of Pembroke Hall, Cambridge, and held the position until 1649, when he was turned out for refusing the ‘‘ engagement ” [of allegiance to the existing government]. In 1653 he was appointed by parliament one of the committee of divines to draw up the fundamentals as a basis of toleration. He died on Sabbath evening, from bleeding at the nose, which was brought on by excessive labor in preaching and administering the Lord’s Supper. During his life a number of sermons were published, e.g., Impostures of Seducing Teachers Discovered, Commons Sermons, Noy. 30, 1642; Author, Nature, and Danger of Heresy, Commons Sermon, Apr. 23, 1644. After his death a number of posthumous works were published by his friends, e.g., Treatise of the Right Institution, Administration, and Receiving of the Sacrament of the Lord’s Supper (4to, pp. 376, London, 1657); God’s Drawing and Man’s Coming to Christ (4to, pp. 335, 1662). His funeral sermon was preached by Thomas Jacombe, entitled Hnoch’s Walk and Change, and published 1656, with introductory remarks by Simeon Ashe and Edmund Calamy, followed by poetic epitaphs from William Spurstone, Matthew Newcommen, Matthew Poole, and others, all speaking of him in the warmest terms. He is represented as ‘““a man of extraordinary ability, a smart disputant, well studied, a perfect master of the Greek, areal orator; his ministry solid, pithy, quick, and searching, having a clear head. He could dive deep into a knotty controversy, and was not afraid of men. He was a man of gracious, tender spirit.” Fuller says of him, ‘“‘ He was most charitably moderate to such as dissented from him, though most constant to his own principles.”” C. A. Briaes. BrpitiocrRapHy: Thomas Fuller, Church Hist. of Great Britain, xi. 215, London, 1656; idem, Hist. of the Worthies of England, p. 134, ib. 1662; Samuel Clarke, Lives of Sundry Eminent Persons, i. 48-49, 2 parts, ib. 1683; J. Reid,
Memoirs of the Westminster Divines, pp. 191 sqq., Paisley,
1811-15; DNB, lviii. 369-370, where reference to scat-
tering notices is given,
VINET, vi’né’, ALEXANDRE RODOLFE: Swiss theologian; b. at Ouchy (2 m. s. of Lausanne) June 17, 1797; d. at Clarens (14 m. s.e. of Lausanne) May 4, 1847. He was educated at the gym-
nasium and academy of Lausanne,
Early Life. where his patriotic Le Réveil des Vaudois, long a popular song, was written
when he was seventeen. In 1817 he was appointed instructor in French at the gymnasium and normal school at Basel, and in 1819, after passing his theological examination at Lausanne, was ordained to the Reformed ministry. At this period he was filled with religious doubts, and his faith was essentially one of authority and custom. In Basel, however, he came in contact with very different tendencies, though the pietism which he found there was long his antipathy because of its narrowness and because it seemed to reduce the facts of revelation to mere symbols. The revival in Vaud,
Vinet