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WLaxte h% iljamas %. ITjmcb, 

THE RIVULET. A Contribution to Sacred Song. Small 8vo. 3s. 6ci. 

SERMONS FOR MY CURATES. Edited: by the Rev. S. Cox. Post 
8vo. 5s. 












A Photograph of Mr. Lynch taken in 1864 by Mr. "W. E. 
Debenham, Massingham House, Haverstock Hill, and 
reproduced by the Woodbury Process . . Frontispiece 



Limit of Material I 

Reasons for the Biography 2 

Autobiographical as far as possible 3 


Early Years. — 1818-1840. 

Birth and Parentage 4 

Death of his Father 4 

Removal of Family to London 6 

Thomas in School 7 

Painful and serious Illness 8 

Studies and Recreations 9 



"Dedication. To Myself" IO 

"Bible and Nature" *3 

" Vicissitudes of the Country " J 5 

"Our Sofa" l6 

Genesis and Geology J 7 

Visit to Wales J 9 

Spiritual Condition and Studies 21 

Divine Providence in Happiness and Suffering ... 25 

Churchmen and Dissenters 3° 

Dignity of the Scholastic Office 3° 


Commencement of Ministry.— 1 841 -1846. 

Joins Rev. John Yockney's Church 34 

Service as Sunday-school Teacher and District Visitor . . 36 

Views as to the Ministry 38 

The National Situation 40 

Mixed Character in Politics 41 

Thoughts on Illness and Convalescence 45 

Concerning a Pupil 48 

Visits Llanelly ......... 49 

"To Men in their Sober Senses " 49 

Preaches at Swansea 51 

And at Mumbles 52 

How his Absence was felt at Islington 54 

Hopes and Hindrances 55 

Preaches occasionally in London 56 

Letter on Condition and Prospects in reference to Ministry . 56 

Enters Highbury College as Day-Student .... 59 

Retirement and Letter thereon 59 



"Thoughts on a Day," and Account of Publication 
How to be Happy when Miserable 



HlGHGATE. — 1 847- 1 849. 

Death of his Mother 66 

Her Epitaph, and Letter concerning her last Hours . . 67 

Accepts Pastorate at Highgate 71 

Letter from Dr. Simpson 72 

Impression made by his Preaching 75 

Incident at Highbury College 76 

Conditions at Highgate 76 

Resigns the Charge 81 

Improved Health and Strength 81 


Mortimer Street.— 1849-1852, 

Invited to Stamford 
Decides for Mortimer Street . 
Marriage, September, 1849 . 
Lecturing Engagements . 
"Memorials of Theophilus Trinal " 
Letter from Lord Lytton 
Letter to Dr. Samuel Brown . 
Character of Work in Mortimer Street 
Presentation to Mr. Lynch 
Definition of his Aims as Preacher 
Church-song and Dr. Watts . 
Removal to Fitzroy Chapel . 





Fitzroy Chapel.— 1 852- 1 855. 


Chapel in Grafton Street 97 

Lectures on Forms of Literature in Manchester . . .97 

And on Self-Improvement in Fitzroy Chapel .... 9^ 

What Sermons may be 9^ 

Definition of his Ecclesiastical Position 100 

His Assiduity as Preacher 101 

Character of his Pastoral Labour 102 

His Friendliness 104 

Testimony of Rev. Edward White as to Ministerial Intercourse 105 

Contributions to Christian Spectator 106 

Publication of " Rivulet " 106 

The " Rivulet" Controversy. 

A Prophecy 107 

Beginning of Uproar in Morning A dvertiser . . . . 107 

Eclectic Review summoned to Retract 108 

Protest signed by Fifteen Ministers 108 

Dr. Campbell intervenes 108 

His Assertions 109 

Grant and Campbell's Agitation no 

" Songs Controversial," by Silent Long no 

"Ink and Drink" in 

" A Negative Affair " 112 

"Eye Salve" 113 

"The Pharisee Changed" 114. 

"Orthodoxy" n^ 

"Cobweb" n6 

" The Way and the End " 117 



"Ethics of Quotation," by Silent Lon 

Proposed Compromise . 

"The Great Grace of Indignation" 

A Review of the "Rivulet " Controversy 

Bonds of Brotherhood ! . 

Evil and Good mutually exclusive . 

Judgment as of Hail 

" The Trick " of Religious Newspapers 

Occasion of the Controversy . 

Origin of the " Rivulet " 

" Christ in his Word draws near " . 

Conversation in an Omnibus . 

News from the Advertiser 

Characteristics of the Advertiser . 

Mr. Grant's Tactics 

Enter the Rev. Dr. Campbell 

Mr. Grant threatens the Eclectic Review 

Doctrine and Character . 

How the Editor of the Eclectic met Mr. Grant's att 

Gog re-enforced by Magog . 

Mr. Grant remonstrated with 

But wholly in vain .... 

His Method of Quotation 

With Blustration .... 

The Protest of Fifteen Ministers defended 

Theological Statements out of place in Hymns 

Sir Sulphur Vaunty .... 

How the Panic spread .... 

Dr. Campbell's Share therein 

Religion distinguished from Theology . 

The Christian Cabinet and Mr. Spurgeon 

Meeting of the Congregational Union 




Mr. Binney's Policy l8 ° 

Vindication of the " Rivulet *' l8 3 

Mr. Binney's Claims to Respect . . . . ■ .184 
The Congregational Union and the Controversy . . .185 

Importance of the Controversy T 86 

Its Revelations of Malignity and Intolerance . . . .187 

Christ is the Truth . . . ] 88 

Heretical Orthodoxy 189 

Freedom in Christ 19 1 

Variety in which the Church may rejoice . . . .192 

Spurious Orthodoxy 196 

Quotation from Mr. Porter 1 97 

And Application to present Case 199 

"Wherein is Orthodoxy 200 

The Faithful Fifteen 201 

Final Exhortation 203 

Lessons of the Controversy 205 

Illness and Withdrawal from Duty.— 1856-1859. 

Visit to Lincolnshire 

Charge of Peculiarity 

To an Admirer of Swedenborg 

To Mrs. Samuel Brown . 

To an " Orthodox Correspondent " 

Serious and Painful Illness 

Compelled to withdraw from Duty 

Letter to Congregation on Retirement 




A dreary Vacation.— 1 859- 1 860. 


Letter from Bournemouth 223 

Alternations and Hopes 226 

Meets his Friends, 16th January, i860 229 

Preaches four Sundays in April and May .... 234 

Letter from Bangor 235 

At Home again 238 


Resumption of Duty.— 18G0- 1862. 

Ministry in Gower Street 240 

Address to Congregation 240 

" Three Months' Ministry" 243 

To a Minister in Affliction 243 

To a Daughter on the Death of her Mother .... 244 

Divine Authority of the Bible 246 

A Weak Conscience 247 


MORNINGTON CHURCH. — 1862-1867. 

Erection and Opening of Church 248 

Service limited to Once a Day 249 

The Visionary Cross 249 

Loss of the Soul 250 

Spiritualism . . . . . . . . . .252 

Jacob Behmen and William Law 253 

Sense of Weariness 254 

On the Death of a Father 254 



Advice to a Minister on his Election 

About a Sermon . 

Visit to Scotland . 

Presbyterian Freedom . 

On the Death of a Child 

A Letter in "Winter 

To a Clergyman in New York 


A Fire and its Consequences 




The augmented "Rivulet" and other Matters. 

After Twelve Years 268 

New Edition of " Rivulet " 269 

A Letter of Thanks and Much else . . . . .270 

A Light-hearted Mourner 2 S3 

To a Father on the Death of his Daughter .... 283 

On a Poetess and her Opinions 284 

A Case of Wine 286 

To a Request to Preach in the Country . . . . . 2S7 

Work and Care 288 

Desire to report Sermons 288 

" A Group of Six Sermons " 289 

Reasons for Nonconformity 290^ 

Protoplasm 291 

Destructive Criticism 292 

A Reason for Not Writing 293 

Consolation 293 



The Last Year. — 1870-1871. 


Uselessness of Holiday 296 

Comfort out of Discomfort 297 

A Sermon that could not Get Out 298 

Over Much Affliction 299 

A Note of Consolation . . 299 

To a Mother on the Illness of her Son 301 

World, Flesh, and Devil 302 

To an Invitation to Preach] 303 

To a Repetition of the Invitation 305 

Weak yet no Sign of Weakness in the Pulpit . . . 306 

The Last Sermon 307 

Final Illness 308 

Release, 9th May, 1871 309 

Funeral and Services 309 

" Sermons for my Curates" 310 

Epitaph in Abney Park Cemetery 311 


In Conclusion. 

How Mr. Lynch was limited 312 

His Work as a Preacher 312 

His Extraordinary Affluence . . . . * . . 313 

His Sermons addressed to the Thoughtful . . . . 314 

His Success in dealing with Scepticism .... 315 

His " Comfortable Ministry " 315 



Value of "The Rivulet" in worship . . . ' . .316 

"Emmanuel" 317 

Mr. Lynch in Conversation 318 

His Common-sense and Wide Sympathy 319 

Chronological List of Mr. Lynch' s Writings . . . . 320 



TT is considered a mistake to commence a 
book with an apology, and yet an apology 
seems requisite for the present Memoir. The 
materials for an adequate and attractive 
biography do not exist. Mr. Lynch kept no 
diary, nor was he, especially in latter years, 
much of a letter-writer. His correspondence 
was generally limited to notes, which, though 
bright with wise and kind and piquant remarks, 
could not be published without explanations 
that would submerge the text. 

Why then make the attempt ? 

Because those who knew Mr. Lynch, whether 
through his ministry or his writings, are urgent, 
and reasonably urgent, to have some account of 



his career, however imperfect. " If there is not 
much to tell," they say, "at least let us have 
what there is." 

And though we have not all that we desire, 
there are many things we are unwilling should 
be forgotten. 

Mr. Lynch suffered severely from detraction, 
and it is due to justice that the truth concerning 
him should be placed on record. His biography, 
moreover, affords invigorating evidence of what 
is possible to Christian faith — how infirmity and 
pain, sorrow and calumny, may be surmounted ; 
and a spirit, not only of resignation, but of 
cheerfulness, thankfulness, and hope maintained. 

Those who knew Mr. Lynch most intimately 
will know with what sincere simplicity he 
wrote, — 

« nth March, 1868. 

" If you were a preacher I fancy you would 
feel, as I do, very much dissatisfied with your- 
self. And physical infirmity aggravates the 
spiritual difficulty of the work. But after the 
wave has gone a hundred times over my head, 


my head for the hundred and first time appears 
again over the wave, and is greeted by a sun- 
beam. Many are the sad things of life, but it 
is fear that is most to be feared, and doubt 
that is most to be distrusted." 

And remembering his sincerity and simplicity, 
we have thought it well to preserve a clear 
and straightforward style throughout the 
Memoir, leaving Mr. Lynch as far as possible 
to speak for himself. He had a nice sense of 
words, a passion for accuracy, and an abhor- 
rence of eulogy that meant little ; and with the 
fear of his disapprobation over us, we have felt 
safety in defect rather than excess. 



I8l8— 1840. 

npHOMAS TOKE LYNCH was born on the 
5th of Jury, 1 81 8, at Dunmow, Essex, 
where his father, John Burke Lynch, was a 
surgeon, held in much respect for his kindness 
and professional skill. His mother, Miss Lydia 
Daniel, of Derby, had been married in her 
nineteenth year, and he was the tenth of eleven- 

When Thomas was two years old, his father 
died ; and the occasion and circumstances of his 
death are thus described : — 

" It was winter, and there were heavy rains, 
and much sickness. Fatigued, and suffering 
from a cold, he was invited to attend the funeral 


of one of his deceased patients. From regard 
to her and her friends, he imprudently went ; 
but, used to exposures, he went without much 
fear. The day was wet and cold ; and as he 
stood by the grave, he felt he was wounded, 
but knew not that it was fatally. Death was 
with him when he returned from the dead. For 
some days he was ill, and as much as possible 
he rested ; but one evening, returning early for 
a few additional hours of sleep, soon after he 
had lain down, he heard his surgery-bell ring 
violently. He rang his own, that he might 
know what was wanted. The messenger was 
from one seized with sudden and dangerous 
sickness. On learning this he rose at once, and 
ordered his horse. ' Surely/ said his wife, ' you 
will not go, ill as you are ? ' ' Lydia,' said he, 
*■ something must be instantly done, or the man 
will die.' Very sorrowfully she closed the door, 
as the sound of his horse's gallop died away. 
All night he was absent, and at daybreak he 
returned weary and very ill. Retiring to his 
bed, he remained there through the day. That 
day his wife did for him all that the disciplined 


ingenuity of love could devise. The next morn- 
ing, as she was preparing his breakfast in the 
parlour, his bell rang. She was by his side 
before it had ceased sounding ; but when she 
entered, he lay as the dead, smitten senseless. 
If moments may be discriminated, the first was 
of agony, the second of prayer, the third of wise 
action. Instantly she despatched messengers to 
a surgeon and physician, both attached friends. 
Though they were each able to arrive shortly, 
they arrived in vain. Said the surgeon 
earnestly, * We must save him ; we must ! ' 
The physician shook his head. What could be 
done was done ; but that night a new name was- 
entered on God's book of widows." * 

Mrs. Lynch, yielding to the advice of friends, 
removed to London, and settled in Islington,, 
devoted herself to her numerous family, several 
of whom died in early life. She was a woman 
of great energy, and of most genial disposition — 
artless, affectionate, cheerful, attracting the love 
of all who knew her. 

Thomas was a bright boy, of eager, vigorous 

* Theophilus Trinal. 


intellect, fond of sports, and excelling therein. 
To his mother's peculiar satisfaction, he gave 
evidence of a pious disposition, and a serious 
and protracted illness when about eight years 
of age tended, no doubt, to deepen religious 
thoughtfulness. Many little poems and hymns 
written in childhood prove how early he con- 
nected things seen and temporal with things 
unseen and eternal. 

He was for some time a pupil and afterwards 
an usher in a school at Islington. One who 
was his companion there writes, — 

" It is about forty years since I made Mr. 
Lynch' s acquaintance as a school-boy. I have 
a vivid remembrance of his bright flashing eyes 
lit up with intelligence, his conspicuous ability, 
his ardent thirst for knowledge, his amiability 
of disposition, and his general excellence of 
character. I procured for myself a Hebrew 
grammar, lexicon, and Bible, that I might 
assist him in commencing Hebrew. When he 
became a fellow-assistant, I think we read 
together portions of the Greek Testament and 


of the Septuagint. He was a capital teacher. 
I do not remember the slightest jar." 

His constitution, however, was not sufficiently 
robust for the duties of the school-room, and 
it became an anxious question as to where he 
should find occupation. His mother, with true 
prescience, was persuaded that his vocation was 
that of the preacher, nor was his disposition at 
variance with hers. 

At this juncture a painful and serious afflic- 
tion overtook him. Whilst sitting at dinner he 
was suddenly seized with a constriction of the 
throat which prevented his swallowing. The 
affection was not transient, but, with allevia- 
tions, life-long, and for several years subsequent 
to the first attack, he could take little or no 
solid food. At the same time his appetite was 
good, and he had to endure the pangs of semi- 
starvation. The best physicians were con- 
sulted, but no marked relief was obtained. The 
nervous system they said required strength- 
ening, and cessation from study and ease of 
life were their prescriptions. 


Compelled to pass many hours in solitude, his 
mind was more and more engrossed with the 
seriousness of life and the interior relations of 
God and man. 

Among his chief recreations was botany. No 
wild flower for miles around was unknown to 
him; and the sight of a new plant, or of one 
which he had not seen for years, continued 
to afford him intense pleasure throughout life. 
In music, too, he found exquisite satisfaction. 
As he wrote, " Music ventilates my spirit. My 
ears become the opened windows of my soul, 
and sweet airs enter — airs from the everlasting 
hills of hope, across which lies the heavenly 
country." A sister taught him the notes, and 
from thence he trained himself to considerable 
proficiency. Handel, Mendelssohn, and Purcell 
were his favourite composers ; and Purcell, he 
thought, had never received the appreciation 
that was his due. 

Verse-writing was one of his occasional 
amusements, and as if the youth contemplated 
the publication of a volume he prepared the 
following curious — 



"to myself. 

" Dearest Myself, — As you have had some concern 
in writing these verses, and are besides my oldest and 
most intimate friend, it is but proper that I should dedi- 
cate them to you. I wish you to take this rather as a 
token of affection than respect. Our near relationship 
and close intimacy make me still retain some regard for 
you, although you have much injured me and thwarted 
many of my designs. Perhaps this token of that regard 
may induce you to alter your conduct, which I confess 
has much distressed me lately. Since you have, as I said 
at first, been privy to the writing of these verses, and 
given me also some aid, they will perhaps if you peruse 
them carefully, bring old times to your remembrance, 
and make you think how very unkind you have been to 
me. I do not wish to be too hard upon you, because I 
know that I have not been altogether faultless, but I 
would have you consider that since nature has made me 
so dependent upon you, you ought to use your power 
mercifully. You know very well that when I want to 
be doing one thing, and feel that I ought to do it, you 
try to make me do something else, and either compel 


me to desist from my attempt, or make that attempt a 
failure, and sometimes when a little poetic feeling comes 
upon me, you chase it rudely away • nay, when I have 
been carefully nurturing a thought for my own improve- 
ment or innocent pleasure, you have disturbed me, and 
compelled me to desist, and then, when I have en- 
deavoured to recollect the thoughts that pleased me. 
you have prevented me. Now I would not blame you 
too much, because it is not to be expected that you 
and I should always agree, had you not been more 
tyrannical and hard to please lately, than ever you were. 
You know very well that you have deprived me of 
many little indulgences you used to allow me. You 
once would help me if I attempted to write a few 
verses. Perhaps you will say that you do not help me 
now, because I do not write such as please you. I 
know they have many faults, but you are to blame 
for this — not I. I do my best, but as you are aware,, 
cannot do much without your assistance. Why will 
you not help me? Why will you vex me with your 
ill-humour? And when I seek relief by shunning your 
company, why will you still follow and annoy me ? I 
am desirous to maintain my friendship with you, but 
really can scarcely avoid a quarrel. I would not have 
you be too confident of your power, for I have many 


hopes of being one day your master, instead of as I now 
am, almost your slave. I must however allow that 
sometimes you are as agreeable as I could wish. You 
must recollect well how pleasant our intercourse to- 
gether has been on such occasions. I wish we had such 
times a little oftener. We might have, if it were not 
for you, for though I have sometimes treated you im- 
properly, I am now as desirous of your welfare, as of 
my own. I shall say no more, but shall leave the verses 
to work their effect upon you : they ought to be valuable 
to you ; they will let you, not a little, into the secret of 
your own nature. They were written as much for your 
benefit and amusement as my own, and excepting you 
and I nobody has anything to do with them. I rather 
court than fear your criticism, because, as I have told 
you, you are to blame for most of their faults, and I wish 
you to feel ashamed of the defects that have arisen 
through your unkindness. 

" I remain, 

11 My dearest myself, 
" Your affectionate though injured companion, 


« 1833." 


I'm sitting in the evening shade, 

The Bible on my knee, 
Heav'n's canopy is over head, 

Its air around me free. 
And in my heart I trust the love 

Of Christ my Saviour glows ; 
My eye is on the depths above, 

My spirit in repose. 

I've often looked upon this sky, 

And often felt its charm, 
And oft I've seen the clouds float by 

Upon its bosom calm ; 
And yet this gentle quiet eve 

It fills me with delight, 
Fresh beauties yet I can perceive, 

Enjoy again the sight. 

It is as if the glorious scene 

Were wholly new to me, 
And why ? — 'tis true the sky serene 

Has not this novelty ; 
But yet it is as fresh and fair 

As if it just were made, 
There is the stamp of newness there,. 

Newness that cannot fade. 

I would not have another sky, 

Nor other sun or moon, 
Nor other starry lights on high, 

Nor other flowers at noon. 


Oh no ! of those that now we have 

I never sure can tire, 
I've loved, will love them to the grave, 

Nor any change desire. 

And thus, O Lord ! this book of Thine, 

This sacred book of truth, 
Although with its contents divine 

Familiar from my youth, 
Is still as fresh and fair to me 

As Nature's smiling face, 
I ask, I want not novelty, 

In Thy displays of grace. 

Its'sacred stories are like flowers 

Of every form and dye ; 
Its truths like stars at midnight hours, 

That speak immensity ; 
Its sun of righteousness, that shows 

At every page His light, 
Like Nature's sun, for when he glows, 

Surrounding Heaven is bright. 

In these I've ever something new, 

Fresh with each coming day, 
Some beauty to attract my view 

"Whose charm will not decay. 
I want not any change till Thou 

Shalt will that I shall die, 
And make the part thou giv'st me now, 

Whole in eternity. 



The country is pleasant when forth you can go, 
And wander in valley and hill to and fro ; 
Can see the blue sky and breathe the fresh air, 
And x "gaze on the prospect unbounded and fair ; 
Cull each pretty wild flower, scan every nook, 
And trace among meadows the wandering brook. 

Look forth on the upland and down on the vale, 

And over the steep, rugged hill-path prevail, 

Till the summit attained, with admiring eye 

The valleys and streams, hills and woods, you descry, 

All glowing in sunlight, or deepening in shade, 

See Nature's sweet objects in beauty arrayed. 

But when sky is obscured and sunshine is gone, 

And all that the eye meets is vapour alone ; 

When through the damp air the landscape looks dim, 

And close o'er the water the boding birds skim, 

The hill-sides are misty, the valleys are dark, 

In the cornfields no more sings the gay merry lark ; 

When Nature turns cheerless, and gloom all around 

From the ground to the sky, from the sky to the ground 

The eye roves in dismay, all delights are forgot, 

No longer is thought of each beautiful spot ; 

The pleasures of town-life are sighed for again ; 

For 'tis found that with pleasure, the country has pain. 

Derby, 1838. 



There lived of late a bard who sung 
In lofty strains the Sofa's praise ; 

Like him, but with untutored tongue, 
A song on kindred theme I raise. 

" Our Sofa," subject of my song, 
Oh aid my muse to strike her lyre, 

In notes as high and deep and long 
As thy dimensions can inspire. 

No mere apology art thou, 

Unworthy of the Sofa's name, 
Oh no ! compared with thee, I trow, 

All other Sofas sink in shame. 

Capacious front and lofty back, 

And cushioned seat most wondrous wide, 
And massive legs that would not crack, 

If Lambert's self should rest his side. 

All^these thou hast, yea, more, — thy length, 
Stretching full many a foot along, 

Might let Goliath's wearied strength 
His full extent of legs prolong. 

Unlike the man with ass of yore, 

Who pleasing some, displeased the rest, 

To loll, or nap, or sigh, or snore, 
All who desire will seek thy breast. 


No narrow width repels the fat, 

No cramped extent excludes the long, 

Let all who ever on thee sat 

Take up thy praise and join my song. 

Thou peerless Sofa ! many a year 

May'st thou afford a quiet seat, 
And still continue to appear 

To tired legs a safe retreat, 

Recruiting youth's exhausted power, 

And resting age's wearied frame ; 
How pleasant art thou at this hour ! 

Long, long may'st thou remain the same. 

"Genesis and Geology" in those times stood 
for an alarming and irritating controversy, and 
in a letter to a friend occurs the following 
remarks on Dr. Pye-Smith's share therein : — 

" Islington, 7th. June, 1S38. 

"I did not hear Dr. Smith's Lectures on 
Geology. I hope he will publish them, that I 
may have the opportunity of perusal. It is 
reported, surely not with truth, that the Con- 
gregational Board have refused to publish the 
Doctor's lectures because they disapprove his 
sentiments. Can this be so ? As a Dissenter I 



feel ashamed at the thought. I feel convinced 
that no better method could be devised for 
bringing the Bible into contempt, and religion 
into ridicule, than wilfully to place the book 
of God in opposition to the truths of science, 
and turn the grand instrument of human felicity 
into an engine to keep back advancing intellect. 
To require for Truth more than truth demands 
is to turn its enemy. To make the Bible an 
authority on matters which come not within its 
province may be the result of a sincere feeling 
of respect for it, but it is not a respect which 
either religion or reason approves. If the Bible 
be really the word of God, and our interpre- 
tation of it be disproved by the facts of science, 
that interpretation must be wrong. It must 
ever be recollected, though I do not remember 
having seen it argued, that our belief in the 
Bible as a revelation from God rests on no 
higher evidence than any scientific truth. If 
the evidence on which its authority rests, 
Historic and Internal, did not satisfy our reason, 
we should reject it. Now, when an opponent of 
Geology, or any other science that appears to 


contradict Scripture, says to me — You are to 
believe the word of God rather than trust the 
fallacious reasonings of men, he forgets that he 
is virtually, by telling me to distrust and dis- 
believe my senses, removing the very basis on 
which my faith in revelation rests." 

From another letter we select a few passages 
relating to his health and prospects : — 

" Llanelly, Caermarthenshire, 
" \$th October, 1838. 

"I have for some time past been staying in 

Wales I left at Christmas last, the 

weak state of my health rendering me incapable 
of any longer discharging my duties. Since 
then I have remained at home unable to enter 
on any other engagement. I still continue in a 
very weak and nervous state, quite prevented 
from attending to my studies, and indeed 

unequal to any continued mental effort 

At present it would be useless for me to treat for 
any situation, uncertain as I am when I shall 
again enjoy health and vigour of body and 


mind. It has been, as you may readily believe, 
a great trial to me to give up study, but my 
medical advisers required me to do so, and pro- 
hibited me for some time even from reading, 
although in this respect I cannot say I obeyed 
them to the full extent. They ascribe my afflic- 
tion to my having had greater mental exertion 

than I had physical strength to support 

"From the little experience I have had in 
teaching, I have formed high ideas of the 
importance of the teacher's work, the responsi- 
bility of his office, and the qualifications, par- 
ticularly moral ones, that are required of him. 
I feel strongly how lofty a standard of personal 
excellence he should aim at, and how constant 
and persevering must be his efforts to attain it. 
Should I again enter the employment, I trust it 
will be under the influence of these feelings. I 
have been, however, for some time doubtful 
whether I should again engage in teaching, or 
enter on a university course of study." 

To the same friend he wrote four months 
subsequently : — 


"Islington, 12th February, 1839. 

" I am thankful I am able to tell 

you that I am getting better, and though I am 
not very sanguine as to a speedy recovery, yet 
I do hope I shall be thoroughly restored in 

" I thank you for the hope you so kindly 
express that in my case affliction may have 
been the means of spiritual improvement : this 
is the result it ought to produce in me, and I 
trust it has in some measure done so. Let me 
assure you that the friendly earnestness with 
which you press upon me what I as well as 
yourself feel to be the most important of all 
subjects needs no apology. I have for some 
time felt the evil of my own heart, and the 
necessity for its renewal by those influences of 
God's Spirit which are alike needed by all and 
promised to all. But I will freely confess, that 
though religion has ever had my respect, and I 
have been ready to acknowledge its importance, 
it once occupied but a subordinate place in my 
practical regard. I trust that I have now a 
deeper feeling of its value and its claims, and 


endeavour to act accordingly. I now feel that 
the greatest acquirements, the highest mental 
cultivation, are vain if religion be neglected — 
incapable of affording happiness to their pos- 
sessors or of benefiting the world as they might 
do if joined to true piety. But though I feel 
this to be true, I do not for a moment allow that 
there is any necessary opposition between the 
pursuit of human learning and the claims of 
religion. I will readily admit that many of the 
wise and learned of this world have been either 
indifferent to the revelation of their Maker's 
will, or have openly scoffed at it and derided its 
authority ; but this is not because there is any 
peculiar tendency in their pursuits to produce 
such a disposition ; it may be traced to causes 
altogether independent of them. Science and 
literature may be pursued with the paltry object 
of gaining distinction : when this is the case, 
the zeal and ardour which are directed to their 
cultivation are but one of the many forms 
which that love of the world, which is enmity 
to God, can assume. But when they are loved 
for their own sakes, when the mind finds its 


reward in the pleasure it derives from the 
contemplation of truth, the danger of the record 
of Divine Truth being neglected is far less. 
God manifests the same attributes in the plan of 
the universe, in all that man can understand 
of its vast extent and its varied details, that He 
manifests in the volume of Inspiration : and 
I do not really believe either that the Bible 
can be properly appreciated, without a love of 
science — that science which teaches us to ad- 
mire God's works, or that Nature in all her 
grandeur, loveliness, and perfection can be 
fully understood without the Bible. One great 
reason, I think, why so many possessed of 
inquiring minds, and loving the pleasures of 
intellect, have been and are now found among 
the irreligious, is that the mode of preaching 
the truths of the Bible and exhibiting them has 
not been so much adapted as it ought to have 
been to this particular class of minds. Theo- 
logy has been preached rather than religion, 
the meaning of the Scriptures explained rather 
by a ready-formed system than by a comparison 
of one part with another and an honest en- 


deavour to ascertain the simple, plain meaning 
of what is said. Religion has certainly been 
preached too dogmatically, a mode of pro- 
claiming its truths alike unnecessary, injurious, 
inconsistent with apostolic practice, and opposed 
even to the example of Christ himself, who, 
though He spoke with authority, always adapted 
his instructions to his hearers, and refused 
not to answer even the captious questions of 
those who asked not from a desire of knowing 
truth, but that they might, if possible, believe 
that false which they wished were so. 

" But I am getting prosy, and tiring you. 
Within these last few weeks I have begun to 
attend some evening courses of lectures which 
are being delivered at the London University to 
schoolmasters and ushers : as they only require 
an hour or two three evenings in the week, they 
do not make too great a demand upon me. 
The subjects at present are Greek, Professor 
Maiden; and Mathematics, Professor De Mor- 
gan. Professor M. is giving a complete ana- 
lysis of the Greek language. We have just 
commenced the verbs : I expect to be much 


interested in his development of their theory. 
I know not whether you are at all acquainted 
with the new method of teaching languages 
upon the system of * crude forms ; ' by means of 
this system the Greek language may be learnt 
far more satisfactorily and with much greater 
ease than by the old plan I am particu- 
larly fond of mathematical science, and had, 
previous to my illness, made some little pro- 
gress, but I have retrograded sadly 

"I suppose you are not infected with the 
mania for universal suffrage which is the epi- 
demic of the North — perhaps I should rather 
say, the great nostrum which is supposed to 
have virtues that can cure all the diseases of the 
body politic, a nostrum in which many have 
such faith that they will endure their sufferings 
till they can obtain it rather than try the effect 
of any other medicine." 

Writing to the same friend in the subsequent 
year, he reports some improvement in his health, 
and enlarges on the divine providence in happi- 
ness and suffering : — 


" Islington, Stk April, 1840. 
u I hope I am somewhat better than when I 
wrote last ; but fond as I am of looking on the 
sunny side, I cannot deceive myself into any 
very bright hopes of a speedy recovery. I can- 
not say as Paul could, i I have learned in what- 
soever state I am therewith to be content ; ' but 
I am studying the lesson, and I trust have made 
some progress. I am inclined to think there is 
more sweet than bitter mingled in man's cup — 
that there are more happy persons in the world 
than sad ones — that the joyous moments of 
human life, of every individual life, outnumber 
those of pain. This is a delightful thought, and 
far more comforting, I think, to me in my mea- 
sure of affliction, than the consideration of others' 
woes. It is true we may learn patience by 
comparing our slight pains with the far greater 
ones our friends or our fellow-men endure ; but 
we get this only — that which will alleviate pain, 
and not what will afford direct pleasure. When 
we think of the innumerable springs of enjoy- 
ment at which thousands of happy beings are 
refreshing themselves, a feeling of positive plea- 


sure arises in the mind, especially if that mind 
have in some degree imbibed the spirit of reli- 
gion. There is much that is painful and sad in 
this great and glorious world, though not suf- 
ficient to warrant the epithet — a waste, howling 
wilderness — which some pious persons have in- 
cautiously made use of. There is much that is 
extremely perplexing to our limited capacities ; 
yet we can see so many uses in suffering, so 
many advantages that spring from its endur- 
ance, that no great demand is made upon our 
faith when we are required to believe that ' He 
doeth all things well/ It is not the fact of a 
difficulty's being unexplained that distresses the 
mind so much as its being inexplicable ; but we 
know that none of the difficulties about the 
Divine administration are inexplicable ; they 
are only relatively obscure — that is, obscure to 
us — and are in reality as fully evidences of God's 
wisdom and goodness as those of His ways we 
are permitted to comprehend. We may, and 
ought, to see God, the same God, in everything 
— in the provisions made for our happiness, and 
in the laws which inflict pain. And yet what a 


sad instance is it of our moral derangement that 
pain leads us to thoughts of God, often unjust 
thoughts ; whilst daily enjoyments, though they 
tell us in clear and harmonious accents of his 
goodness and beneficence, are disregarded. It 
would seem as if the best men have such imper- 
fect vision that over one or other of the modes 
in which God displays his character and speaks 
to us of Himself, a veil is generally spread. 

"The Christian in health and comfort, seeing 
around him many forms of misery, falls into 
reflections about the providence of God, asks 
himself why these are permitted, and finds many 
reasons that partially satisfy him all the Divine 
ways are consistent. Meanwhile, he is perhaps 
indifferent to his own blessings, or does not 
make them the subjects of contemplation; the 
veil is removed from the providence of evil, so to 
speak, and hangs over the providence of good. 
But change the scene, and suppose the man 
suddenly stricken himself; then how brightly 
all his past enjoyments rise before him and 
force themselves on his thoughts, whilst God's 
hand to him seems now heavy and his coun- 


tenance severe. The veil is now removed from the 
providence of good, to obscure for a time the 
providence of evil. Is it not so ? And are not 
the partial agitations of the generally smooth 
and tranquil current of our being useful, by 
awakening our gratitude for what we have 
thoughtlessly enjoyed, and making us, when 
the storm is over, more keenly alive to the 
value of repose and peace — repose and peace, I 
say, in consistency with the figure of a stream ; 
but in strict truth it is not repose, but activity, 
that is the source of enjoyment on earth, and 
probably in all worlds ; and active usefulness — 
oh, what delight springs from that ! You ex- 
perience this ; I, alas, only know it ! Still, 
activity is even now the law of my nature, and 
though I am rendering no services to mankind, 
I hope I am becoming fitter to do so if ever I 
should enjoy health again. I cannot study so 
much as I would. This last week I thought I 
would just dip into mathematics again ; so I 
went through Euclid's third book, and although, 
as you know, it is by no means difficult, the 
effort quite wearied me. 


"The Church controversy is still going on, 
but I am afraid public argumentation makes few 
converts. Churchmen attend the lectures for 
the Church, Dissenters those in favour of the 
Voluntary Principle. Is not this absurd ? Yet 
I must say the Dissenters are more ready to 
listen to the reasonings of their opponents than 
they are to give ear to the despised Voluntaries. 
It would be a curious investigation what pro- 
portion of opinion is really based upon honest, 
fair inquiry, not honest in intention only, but 
in fact. I think -oi per cent, a liberal allow- 

To the same correspondent he communicates 
some opinions on the scholastic office — opinions 
that a lapse of thirty years has not deprived of 
practical value: — 

"Islington, iSth October, 1840. 
" I have made the inquiries you requested at 
University College, and find that schoolmasters 
cannot be examined for degrees without attend- 
ing lectures there. This is to be regretted, 


because the object of admitting them to 
examination on terms differing from ordinary 
students is to give them the advantage, and 
the public the security, of a testimonial of 
competency ; this end would be answered if 
those who cannot attend lectures might matricu- 
late without. 

" After all, however, an M.A. degree, though 
it may warrant the possessor to have attained a 
certain amount of knowledge, by no means 
proves his ability to communicate it, or to 
undertake the moral management of youth. Do 
you not think we want colleges expressly for 
schoolmasters ? Really good teachers are, 
perhaps, more interested than any class of the 
community in raising the character of the pro- 
fession. For whilst instructors of the middle 
classes consist chiefly of persons destitute of any 
qualification whatever for their employment, 
education must be meagre, its importance not 
appreciated, instructors not recognised as filling 
stations of the highest responsibility, and conse- 
quently no adequate remuneration offered for 
their services. None but a groveller makes 


wealth his first object; but none but a fool 
makes it the last. A student has flesh, blood, 
and bones, appetites and passions, like other 
men. He has a physical existence as well as a 
mental one, and money he must have for his 
common wants, his superior desires, and that he 
be fitted better than other men to exert influence 
— may not be without the means of exerting it. 
I really feel indignant when I think of the 
contemptible pittance usually awarded to 
teachers ; but sorrow overcomes indignation 
when we look at the consequences of this, that 
men, utterly unfit to train asses or manage 
cattle, take upon themselves to watch the germ 
of an immortal spirit, and tend its first growth, 
with the chance, through their ignorance, of 
ruining it for ever. Now I think colleges for 
schoolmasters might operate usefully in direct- 
ing public attention to the importance of their 
function in furnishing men more really com- 
petent for this high office, and in securing 
unity among the well-educated persons who 
would then undertake the work of instruction, 
that by combined effort they might obtain their 


rights. I have little personal interest in this 
matter now, but sufficient personal experience 
to make me keenly alive to the great abuses 
connected with teachers and teaching. General 
philanthropy makes us cry out for the rights of 
men. A philanthropy more limited, a selfish 
one if you please, should make one part of the 
community cry out — and pretty loudly too — for 
the rights of schoolmasters." 


1 841 — 1846. 

TN 1 84 1 Mr. Lynch became a member of the 
church in Islington, of which the Rev. John 
Yockney was pastor. His sense of the connec- 
tion then formed was thus set forth : — 

"Islington, \st June, 1841. 
"... Christian experience is sufficiently 
varied to present many varieties of Christian 
excellence, whilst it is sufficiently similar to 
enable Christians really to sympathise with 
each otfc?r. Many gratefully attribute their 
conversion to the divine blessing on some 
incident or sermon. For myself I cannot do 
this. I was early taught religious truth, and 


early felt the influence of religious sentiment 
and thought. Though I can look back upon 
many circumstances that had, religiously, a very 
beneficial effect upon my character, I cannot 
fix on any time when my thoughts and feel- 
ings respecting religion underwent a complete 
change : nor do I wish to. With gratitude, 1 
think I discern in my past history something 
like progress. This is the only indication any 
one can have of spiritual life ; and if we 
spiritually live, it is certain we have been 
spiritually born. Happily, our heavenly inherit- 
ance does not depend, as an earthly one some- 
times does, upon our being able to prove the 
time and place of our nativity. It is better to 
doubt whether we have been born than, recol- 
lecting the time of our birth, be content to live 
on in a state of perpetual infancy. I wish to 
regard my connection with this church, not as 
an end, but as a means. It is not the beginning 
of a Christian course, neither should it be the 
end. Jesus Christ calls his followers to effort, 
labour — varied and prolonged. Their journey 
is a mountain pathway, difficult but inspiriting. 


Enterprise and activity the Saviour desires to 
see in all who serve Him. The remembrance of 
his love, and the Christian affection of those 
who unite with us to commemorate it, should be 
powerful means of stimulating us to the efforts 
He requires." 

He proved a most efficient Sunday-school 
teacher and district visitor, frequently preaching 
to the poor in a room at Ward's Place. To a 
friend he wrote — 

"Islington, 21st June, 1841. 

" I have been engaged on Sabbath evenings 
for the last three months in preaching (if the 
word is not too dignified) to little companies of 
poor people, and from all I have observed of 
them, and of their children, I feel more than 
ever sensible of the value of Christian educa- 
tion. This work of instruction I have not under- 
taken lightly ; I am aware of its great diffi- 
culty. Christian teaching is woefully defective 
in many of our pupils, and especially do the 
.poor suffer from the way religious truth is 


presented to them. Any man that wishes to act 
on the mind of another, must believe something, 
and believe it in his very soul. Sincerity and 
earnestness, in fact a certain degree of enthu- 
siasm, are essential to give effect to spoken 
thought. A man must brood over his own 
thoughts till his mind takes fire, and then he 
may hope to fire other minds. The poor require 
truth to be presented to them very pungently, 
intelligibly, and interestingly. At this I aim, 
and sincerely trust I may do some good, if it be 
but little. I never speak without much thought, 
and, I need hardly say, without prayer, for I am 
persuaded that the help of the Holy Ghost is 
something real. My extreme weakness and 
varying energy of mind is a serious disad- 
vantage to me. I should hardly say energy of 
mind, for by my peculiar temperament, the 
desire to act never fails me, although the active 
powers often do. 

" It is my earnest wish to be in some way 
useful in this world. I cannot yet see my way 
clear to any regular occupation. It is a happy 
thing that we can adorn the doctrine of God our 


Saviour in all things. So that, if unable to 
employ ourselves in a manner most congenial, 
whatever we do, we may do all to His glory. 
I have sometimes had thoughts of the ministry 
— that is, however, a very serious matter. 5 ' 

In a letter to the same friend he sets forth 
his fears and hopes concerning this "very 
serious matter." 

"Islington, 27th October, 1841. 
" I wish I could look forward, as you hint 
may be possible, to the ministry. It is difficult 
for one situated as I am, fairly to judge of him- 
self as to his fitness for such a work. I think 
he is likely both to underrate and to overrate his 
powers at different times. Yet I seem to fancy 
that even now the pastorship of some country 
congregation would be my appropriate sphere 
of action. But, of course, we must be bound by 
general rules, unless in very particular individual 
cases ; and as a general rule, it is a wise one 
that young men should pass through a college 
course before becoming ministers. Suffering 


and study have, however, helped to discipline 
me, though a year or two at college would 
certainly be most congenial. This is impossible, 
for I cannot take ordinary food; and the ministry 
without this is, I suppose, impossible, because the 
thing would be out of rule. 

" You will be glad to know how I get on in 
teaching the poor. I have had many happy 
hours in this employment — many anxious ones. 
I do trust I have done some good, and I certainly 
have learnt much. I expected peculiar diffi- 
culties in dealing with the poor, and I find them. 
Much personal intercourse with them is neces- 
sary. I have done what I could in this way, 
but my weakness has sadly interfered with this. 
I have met with a variety of characters, with 
cases of extreme and degrading wickedness. I 
have had both hopes and discouragements — this 
I think well : too great success might have 
engendered spiritual pride. It is true that failure 
may lead one to attribute that to human wicked- 
ness which is the result of one's own in- 
adequacy; but if Melancthon found that old 
Adam was too hard for young Melancthon, I 


may fairly expect to feel sometimes in the same 
way. It seems to me that every young man 
looking to the ministry would do well to labour 
in some way among the poor. It is like walking 
the hospital to a surgeon, and must furnish the 
meditative mind with materials for much profit- 
able thought." 

The social and political outlook in 1841 was 
far from encouraging, and he inquired of his 
friend — 

" What think you of our country — its miseries 
and prospects — the blind strivings of anguish 
and selfishness ? Taking the most dispassionate 
view, its state seems alarming — wretchedness 
on a large scale is always an indication of 
wickedness somewhere. Is there not something 
sublime in the manner in which God suffers 
man's conduct to work itself out — to discover 
its principles and fully develop their effects r 
He has given to man the great and wonderful 
gift of liberty, and its action shall be unfettered ; 
yet whichever of all possible modes of action 


men select, God's arrangements are so far- 
reaching and comprehensive, that His designs 
shall be ultimately and gloriously secured. It 
is a grand thought. What if there be celestial 
students now training under the Great Being for 
wonderful and, to us, unknown agencies ; and 
this world is to them the great theatre of moral 
experiment — earth the place, we the subjects 
of their studies ! The whole of world-history 
is a dark enigma to the atheist, a fearful one to 
the Deist, a half-explained but glorious wonder 
to the Christian." 

To a lady, his cousin, he wrote in the sub- 
sequent year, with reference to some disturb- 
ances in Lancashire. 

"Islington, 18th August, 1842. 
" If these commotions were like one of those 
spring storms that sweep across the heavens — 
a passing darkness followed by a brighter sky 
and a greener earth — then all would be well ; 
but when we think of the complaints and cries 
of hungry men that have been like volcanic 


rumblings, we may fear that they are rather 
like a fiery stream, swift and transient in its 
course, but leaving, for many a day, the traces 
of its passage. Why have these tumults arisen ? 
and whither do they tend? are now the questions 
anxiously asked ; starvation, whilst it has been 
passive, has either been regarded with elegant 
pity or simple indifference ; but now that it has 
become savagely active, it compels regard, and 
asks something more than sentimentalism. It 
is curious to observe how the Priest and the 
Levite— having, the one from sentimentalism, 
the other from indifference, neglected the hungry 
as he has besought their aid— now that he uses 
violence, accuse the Good Samaritan, who has 
helped him as he could, and pleaded his cause, 
of having incited him to ferocity. The Corn Law 
repealers, who have foretold convulsion, and 
laboured to promote measures to remedy dis- 
tress and prevent tumult, are actually accused 
of causing the disturbances. Not that I think 
the abolition of the Corn Laws would set the 
national prosperity on a firm basis ; but I have 
little doubt that it would increase its stability, 


and none that the advocates of their abolition 
have achieved many benefits, and will achieve 
more. It is instructive — disagreeably instructive, 
I could almost say— to note how selfishness, and 
various forms of depravity, are displayed in all 
popular movements. Travellers tell us of rivers 
whose current on one side is clear and pure, and 
on the other turbid and muddy, and these flow 
separately in the same stream. Not so is it with 
these ; good and evil intermingle and get con- 
founded together, and, unhappily, defilement 
accumulates with the onward flow. It has been 
thus in the times of religious agitation : no 
streams have been more turbulent than those 
of religious opinion ; and if so, though we 
cannot excuse the crime and follies of a time 
of political excitement, we need not be surprised 
at their rise and rapid growth. A man who is 
sufficiently in earnest about the welfare of the 
country as such, to think on the meaning of the 
word politics, will, like the truly sincere and 
intelligent Christian, soon come to approve of 
all parties, disapprove of all, and belong to none. 
Not but that he will act with a party — that is, a 


particular set of men leagued for the accomplish- 
ment of some specific object at special times ; 
but he will see that truth in its wholeness can 
no more be grasped by any man's head, than 
the round world by any man's hand. He will 
be humble, and therefore charitable. Just, 
however, as there is a danger of being consumed 
by party zeal, of becoming, as it were, a burnt 
offering to bigotry, there is danger of becoming 
so very candid a simpleton as to suppose that 
all the world of politicians are very good people, 
each striving honestly after such portion of good 
as is to him discernible. So in religion, we 
may have, as Baptists, a zeal that water cannot 
cool ; as Independents, or what you please, a 
leniency that will hope all things where charity 
itself would despair. Though quite sufficiently 
earnest, I have more fear of the second error 
than of the first — believing positively that there 
is much truth among Episcopalians, Unitarians, 
Catholics, &c, aye, and even Baptists ! * I am 
anxious not to allow the truth mingled with 
error too great an influence, as neutralizing it, 

* His lady correspondent, a Baptist. 


and purifying those who hold it. With regard 
to politics, I believe that among men of all 
parties there are individuals honest, but having 
only partial, and therefore incorrect, views of 
things. Truth is to be gleaned in many fields 
— it is not a plant that grows only in our own 
garden. The thing to be striven for, is charity, 
that ' hopeth all things, and thinketh no evil,' 
combined with intelligence, that ' proveth all 
things,' and integrity, that * holds fast that 
which is good.' " 

To the same cousin he communicated the 
following observations on convalescence, which 
have a vivid interest in connection with his own 

" Islington, \Wi June, 1842. 

" One thing I have noted after a severe but 
temporary attack of sickness, there is great 
resemblance between the feelings and whole 
action of the mind and those of childhood. The 
body indeed, by its weakness, is in a sort of 
infancy, and the mind travels back from its 
ripe maturity to its early flowerage. In coming 


back to the sight of the world after a brief 
dark period of seclusion, there is the same 
newness and awakening stimulus in it that 
there is to a child. I am aware that poets 
have noticed the pleasure with which we greet 
common objects at such a time ; but it is not 
this only, but the whole state of the thoughts 
and feelings that I refer to ; all is childlike. 

"In the manner of God's goodness there is 
always wisdom ; the softened and impressible 
state of the mind at such a time may be used lor 
our religious advantage. It is in itself a pleasant 
state, but it is intended to be made by us a profit- 
able one. Thus God kindly gives us what is 
pleasant, and wisely makes it a means of further 
advantage, putting it within our power to in- 
crease the beneficial effects of affliction by 
rightly availing ourselves of the means He has 
provided. There is something about the joy of 
a person recovering from sickness, or just free 
from suffering of any kind, altogether peculiar. 
If we may call joy, the light of the heart, this 
is a light soft and bright as if reflected from 
the tears that have recently fallen. And may 


we not, by the thought of our fresh feeling on 
recovered health, give a reality to our idea of 
a future renewal of our powers ? We know 
the fact of such renewal, may we not be helped 
to feel it? How gloriously God can reinvigorate 
in another world the powers that have grown 
stiff, old, and feeble in this ! In age the eye is 
dim; a figure of the whole nature — all is dim. 
What delight to wake up in another world 
with a man's mind and a child's heart (this is 
my favourite idea of human perfection), with 
a nature bright and, if I may so speak, undim- 
mable ! We shall then be renewed — new in the 
midst of a newness that cannot grow old." 

From a letter to another friend, it appears that 
he was once more engaged in tuition. 

" Islington, 29^ September, 1842. 
"God's ways are not indeed as our ways, 
but far above them. I have often thought that 
as we commonly say there is no rose without a 
thorn, we might in relation to God's providence 
more truly say, there is no thorn without a rose. 


1 Evil, be thou my good/ says the devil in 
1 Paradise Lost.' ' Evil, thou art my good,' the 
Christian may truly say when the evil is of 
God's sending. 

"A word as to myself and my single pupil. 
My engagement terminated with the holidays ; 
whilst it continued I found it rather agreeable 
than burdensome, was myself satisfied, and, I 
believe, gave satisfaction. I have still a pupil 
with whom I am sometimes severe, sometimes 
indulgent — a pupil about whom I have been 
often hopeful, but often cast down. I am train- 
ing him, if it may be, that he may teach others. 
I cannot but say that I regard him with much 
interest and affection ; and yet to teach and 
discipline him as I wish, I find most laborious 
and difficult. Shall I succeed ? Time must 
show. One thing is certain — that if not, he 
will blame me ; but if I do, whilst he esteems 
me, he will not consider his thanks as wholly 
my due, and truly they will not be. Need I 
tell you my pupil's name ? It is even myself. 

" I have been but in very indifferent health 
for the last month or so, and cannot, as you 



may suppose, but be somewhat troubled about 
my situation. I am waiting for a hope rather 
than hoping." 

In October of this year (1842) he again went 
to Llanelly to visit friends, and there preached 
frequently, and delivered occasional lectures on 
Sight-Singing, on Vocal Music, and Wilhelm's 
method of teaching singing, adapted to English 
use by Mr. Hullah. He was also enlisted in 
the Temperance movement, and gave a lecture 
on Mental Cultivation in the Temperance Read- 
ing Room, Park Street, Llanelly, on the 12th of 
January, 1843. The bill announcing the lecture 
was addressed — 

"To Men in their Sober Senses. — Did you ever 
hear of a man in his drunken senses ? The drunkard 
has no senses : he is not out of his senses — his senses 
are out of him. The drunkard is neither man nor 
beast — he has the form of a man without his sense 
— the stupidity of a beast without its form. Becoming 
sober a man becomes sensible. He who has sense 
should use it — he who gets it as a new thing should 


learn the worth of it. Sober and sensible, a man 
may be respectable, wise, good, happy. The Tee- 
totaller can clothe his back, and satisfy his hunger 
— why should he not furnish his head and feed his 
mind? When his mouth no longer drinks poison — 
there is a better cup for him — Is not the cup of 
knowledge sweeter than the cup of the drunkard? 
Taste and try. The drunkard is all mouth — money, 
food, clothes, all melt into drink; the Teetotaller has 
eyes and ears, and time to use them; he can read, 
and he can listen ; he can be pleased, and instructed 
by books and speech. The Llanelly Temperance 
Reading Society is formed that he may be thus pleased 
and instructed. God has given man a mind to know, 
think, and contrive — shall he not use it? The world 
is man's home, the things in it the furniture, the people 
on it the family — shall he not learn of himself, his 
brethren, his home, and how God hath prepared and 
adorned it? What things have been done and dis- 
covered as time has rolled on ! these are written in books 
— shall he not read ? It is a good thing to be sober ; it 
is better to be sober and intelligent ; and best of all to be 
sober, intelligent, and religious. The sober man is hap- 
pier than the drunkard ; would he be yet happier ? let him 
hear the voice of knowledge ; would he be happier still ? 


let him hear the voice of Religion — as much as the sober 
man is better than the drunkard, so much is the godly- 
man better than the godless. The Llanelly Tem- 
perance Reading Society aims at making sober men 
happier by making them more intelligent ; it seeks thus 
to make them better advocates of the Temperance cause, 
and to increase their attachment to it; the Society is 
anxious to afford to sober men some of the pleasures 
and advantages of knowledge; Religion is friendly to 
this design, and this design is friendly to Religion. 
Sober, intelligent, moral, religious — such many Tee- 
totallers are, why should not all be ? " 

For six months Mr. Lynch refrained from 
alcoholic stimulants ; but the affection of his 
throat rendered abstinence unadvisable, if not 

He also preached at Swansea, and, after his 
first sermon there, he wrote to his mother : — 

" The chapel in which I preached is the 
largest I have yet spoken in, being about twice 
the size of ours in Lower Road, or nearly so. 
This was a trial both for nerves and strength. 


I am very thankful to say that neither failed. 
I spoke with ease and comfort, and I trust use- 

After preaching at Newton Chapel, Mumbles, 
he wrote : — 

" The congregation was the humblest and 
most picturesquely primitive I ever addressed. 
Great pleasure the service gave me. The at- 
tendants were mostly fishermen, their wives 
and children. The men occupied one side of 
the chapel, the women the other. I suppose 
Peter has established for fishermen a perpetual 
claim to regard and affection ; certainly there 
was no lack in those I addressed of warm, strong 
feeling. Their countenances expressed also 
much intelligence. A man is a man, though 
he be a fisherman." 

He returned to London at the end of March, 
1843, and to his cousin reported : — 

" Islington, $fli April, 1843. 
" I am certainly better and stronger than 
when I left home in October. London looks 


dark and dull to me ; the ideas of power, 
variety, and wonderfulness that it awakens 
please me, but it affords no solitudes of the sort 
I love. 

" At Llanelly there is one valley of picturesque 
and solemn beauty which I miss much. If it 
might be, I should wish to reside either in or 
near a town with real country around me. If 
God's universe of worlds be but as varied as 
the parts of this, what a glorious and abundant 
succession of delights awaits us ! There is no 
part of the earth's surface, no fragment of its 
population, uninteresting ; knowledge and joy 
are essences that may be distilled from almost 
anything. Often plants of thorny and repulsive 
aspect yield substances delicious or variously 
useful. So is it in life ; and this is the lesson — 
Despise not the common or the ugly, shrink not 
from the rough and painful ; wisdom's eyes 
and hands should observe and examine all 

" I think I am somewhat the wiser in many 
respects for my visit to Wales. I have seen life 
and religion in new forms. What next ? I 


know not. I wish you were a prophet ; I would 
ask you the question, first begging you to pro- 
phesy smooth things. .... I have some idea 
of writing out several sermons I have preached,, 
and, if I can, publishing them under some such 
title as this, ' A Voice from the Pulpit, by a 


" I feel a strange mixture of fear and confi- 
dence. I certainly have gained attention and 
very warm approval by my preaching ; I have 
also writings by me that I really do think have 
some worth ; and yet I do not like to thrust 
myself forward to make greater pretensions 
than I ought. 5 ' 

In his absence he had been much missed in 
Islington. A fellow -teacher, in a letter dated 
February, 1843, wrote: — 

"There is an inquiry concerning you made 
ever and anon which I am not able to answer. 
I wish I could. Can you guess what it is ? 
« When WILL Mr. Lynch return ? \ After 
prayer -meeting, after Thursday classes, after 


Sabbath-day teaching, after singing-meeting, 
by my own children and by the Sunday-school 
children — When will Mr. Lynch return ? is often 
asked. Now if I were selfish, I should beg of 
you to return immediately ; for among all in- 
quirers, none miss you like myself, for none 
know you so well. You know how much I am 
compelled to hear that I cannot assent to. You 
know the blessed book is ' a broad land of wealth 
unknown ; ' and when some uncommon, perhaps 
unorthodoxical, view of truth presents itself to 
my mind, I have no one — no, no one — who will 
sympathise with me as I wish. Some assent to 
all I say, some listen fearfully, some seem be- 
wildered, — and none can take your place. But 
if I can but see that your absence is contributing 
to the furtherance of your ardent desire to enter 
the ministry, I am well repaid for the loss of 
your society." 

His mind was clear that his place was the 
pulpit ; but there were various hindrances, and 
among the hindrances he found such consolation 

as this : — ■ 


" 2726% April, 1843. 

" I will repeat what I have said before, and 
what has been a comfort to me ever since the 
thought rose in my mind. Hope rests its faith 
on time ; time, on God. 

" It is a great thing to have faith in God's 
character. We can then search with cheerful- 
ness for the reasons of His strange workings, 
and that which is sought for hopefully is most 
readily discovered." 

He preached occasionally on Sunday after- 
noons at Kingsland, at Lower Street, Islington, 
and at other churches in the neighbourhood 
of London, particularly at Dr. Burder's in 
Hackney. Friends urged him to apply for 
admission to Highbury College, and after much 
deliberation he did so, the following letter being 
written when the course to be pursued was 
under debate : — 

"Islington, 1843. 

« ]\X r , has suggested that I should state 

some particulars respecting myself. It is my 


wish, if it shall appear right and practicable, to 
enter the Congregational ministry. This I 
cannot do in the usual way because of my age 
(25) and a peculiar physical weakness. For 
the last five years I have suffered from a sort of 
paralysis of the nerves of the throat which 
prevents my taking solid food. Much dis- 
comfort and many vexations have arisen from 
this trouble. It has condemned me to solitude 
and inaction, and made me to feel as if with a 
bird's heart and no wings. 

" All this is prima facie against me, and has 
certainly 'the appearance of evil.' A sick 
minister is almost as useless as a lazy one ; and 
what if he be ignorant also ! But the fact is, 
my general health is good, and has been for 
some time strengthening. My local weakness 
has no connection with my voice and lungs ; 
and though I never expect to be able to eat with 
comfort, I may reasonably hope, when I obtain 
the cheery influence of congenial employment, 
to enjoy excellent average health. 

" I am not uneducated. I know something of 
what is in books, and something also of what is 


in man ; and though I profess not to have made 
great attainment, I have disciplined my mind 
by much study and meditation ; indeed, if I 
may say anything on my own behalf, it is that 
I can think, and can so speak what I have 
thought, that men shall listen and understand. 
Neither am I wholly untried. My desire for the 
ministry is not sudden, nor is it selfish : many 
anxious doubtings have I had ; it is only by 
actual trial that my mind has been decided. 
During several months of this past winter I was 
much engaged in preaching in South Wales. 
My strength did not fail me, but on the contrary 
greatly increased. I gained, also, from the 
approval I met with, more confidence in myself. 
The ministry is in my eyes a laborious and 
honourable work : at any time the clear, 
impressive, and affectionate utterance of truth 
requires qualifications various and of difficult 
attainment ; but specially now. If I have not 
*■ counted the cost,' I have at least tried to do so. 
I need friends and advice, and encouragement if 
I deserve it. Believe me, my dear sir, as it is 
my honest desire to serve God and benefit man, 


so I can bear to be dealt with honestly. I want 
not any man to lay hands on me suddenly, 
to give me help out of kindness or any the 
like feeling, if he does not think that on the 
whole I am a fit candidate for ministerial 

On account of his health, he was received at 
Highbury College as a day-student ; but before 
many months he was reluctantly compelled to 
retire. In a letter dated 15th of April, 1844 
(which is supposed to be the copy of one he 
wrote on this occasion), he says — 

"After much thought I have determined to 
relinquish my attendance at Highbury. During 
the last five weeks I have been almost wholly at 
home, in a state both of body and mind most 
wretched. Last week I again attended a few 
lectures, but I find it useless to think of 

seriously resuming It is needless any 

longer to perplex myself with the balancing of 
reasons. I do not pretend to be certain that I 
have made a right decision ; but then I am sure 


it is one right for me to make, and by it I will 
abide. Natural kindness may cause you to 
regret that I so decide, but reflection will 
entirely remove this regret. Your labour and 
anxiety may be far more profitably and bene- 
ficially expended on other students than myself. 
"You are aware that from the first my 
attendance was by myself regarded as an 
experiment. This experiment the committee, 
exercising their good sense and Christian faith, 
permitted me to make, for which I thank them. 
It has failed. It is surely needless for me to say 
that I value college privileges. As for the 
tutors, you must permit me to say that I cherish 
for all the most hearty and entire respect. But 
why should I destroy myself ? I thank my God 
there is a dawn of spiritual light again rising 
on my soul. I have walked in darkness, and 
will so walk of free choice no longer. The 
fountain of my mind has been well-nigh dried 
up, and my heart like a root in winter hidden 
and as if dead. And why r Because I have 
persevered in attempting to do what I have not 
physical power to accomplish. Man is not a 


body and soul, but if we may so say a body- 

"When I get wiser I shall know what to 
do : now I do not. If withdrawal from college 
necessitates relinquishment of the ministry, then 
be it so. I shall still study in an idiosyncratic 
way, first submitting myself for a while to such 
curative spiritual and intellectual regimen as I 
can devise. God, in whom I do assuredly 
believe, will help me. There are things in my 
heart which, if He so please, I will in some 
way speak. 

"It is my deliberate and earnest prayer that 
God may burn out of me all that is bad, through 
such sufferings as may be needful, and give 
me, if it can be, some Christian work to do 
in the world. I would that I might aid in 
bringing comfort and refreshment to weary and 
deadened hearts, also in sending light into 
minds over which God's providence rests as a 
dark cloud. These things need to be done. 
Men talk much and loudly about saving * souls/ 
who never looked full, long, and boldly into* 
a soul to see what it is. There are hundreds 


and thousands who feel that it is thus ; but 
behold there are few helpers. I do not doubt 
that if I live, and be really fitted to help in 
His work, I shall find a way. I am sure that, 
in leaving the College, I have your good 
wishes, as most certainly the Institution has 

It was in 1 844 that he printed " Thoughts 
on a Day," an address which, issued in a 
most unpretentious form, caught the attention 
of the discerning, and continues to live in 
their favour. In his own copy of the little 
book, he has written, in pencil, its history, as 
follows : — 

" This was my first ' work,' and is not a 
very great one. And yet it seems greater 
to me now than it did then ; for I was then 
rather ashamed of it, though I could not help 
loving it. But it has given profit and pleasure 
in so many remarkable cases, and has been 
the means so often of spiritual good, as people 
have generally said, that I may well think 


more of it than I did, and be happy to own 
it. Besides it has afforded singular illustration 
of a favourite axiom of mine — that nothing 
rightly done can fail, however it may seem 
to do so. When first I published it, my position 
was lonely and even terrible. I was as l a dead 
man out of mind,' forgotten, as sometimes 
seemed, even of God. Yet I felt a strange 
consciousness of power, though without health, 
opportunity, or hope. So something must be 
ventured, and I ventured this tract. I first, 
however, wrote something which seemed to me 
much abler; but just as that was going into 
the hands of the printer, I withdrew it, and 
substituted this as more tender and practical. 
And by this tract God saved me. But not at 
once ; not indeed very manifestly for nearly 
three years. I lost a (to me) valuable five 
pounds in my venture — a very good investment 
I have since thought. All I gained at once was 
kind words and a few small succours, that were 
like water-drops to fevered lips. And at the 
end of a year I had the unsold copies of my 
'work' home, and I well remember feeling 


ashamed to see what a large parcel they made. 
I doomed them to the flames, and immured 
them in a lumber-closet, by way of preparation. 
However, they were rescued, and have done 
not a little of the business I wished them to do, 
in a private way. And in reprinting the tract, 
I feel as if I ought to say what is the simple 
truth, that to this humble performance I owe 
indirectly public station, domestic happiness, 
and many friends, and other blessings." 

The depression endured in these years of 
weakness and helplessness, if extreme, was 
steadfastly resisted, and to his cousin he 
wrote — 

" Ball's Pond Road, 

" 6th November, 1844. 

" I hope you are well and happy. For 
myself, I have made effort to become my own 
physician. I know not whether my experience 
will be of any service ; however I will send you 
one of my recipes. 

" Recipe,— How to be happy when you are 
miserable : — 


" Disbelieve thoroughly the assertion that 
* straws show which way the wind blows.' Every 
man's life has a direction on the whole which he 
cannot gather from the events of this day, or this 
month, or even this year. Painful events and 
vexatious hindrance are but eddy-winds, driving 
our thoughts and hopes hither and thither — 
threatening to carry us we know not where ; and 
yet the spirit of every Christian man is borne 
onward by God's providence towards a haven 
of peace, as by a steady wind of Heaven. 

" To be taken by the fireside, or in the fields, 
or where you please." 



1847 — 1849. 

'HP* HE year 1847 opened with the death of 
Mrs. Lynch — of mothers most motherly, 
tender and true, and wise with the wisdom of 
simplicity. Long afterwards he wrote : — 

Mother, so simple yet so sage, 
A troubled youth thy patronage 

Enjoyed, and thine alone ; 
And dost thou visit still thy son, 
And love the work that he has done, 

And count it as thine own ? " * 

Her epitaph in Abney Park runs thus : — 

* " The Rivulet," L'Envoi, June, 1868. 


%o the JJtcmoxg 




January 8th, 1847, 
In the sixty-third year of her age, and twenty-sixth of widowhood. 

"Ye have need of patience, that after ye have done the will of 
God ye might receive the promise." 

"And this is the promise that He hath promised us, even eternal 

To a brother in America he wrote : — 

" 2nd February, 1847. 

" On the morning of January the 8th your 

letters came — two for me and one for . 

That day was indeed a day of sorrows, yet 
one the thought of which will hereafter make 
our life and your life a more sacred one. We 
have now both a father and a mother in heaven. 
Our most beloved mother has passed from her 
anxieties and pains ; she is at rest. She fell 
asleep very weary, and has awaked, as we may 
confidently believe, to strength and joy. She 


lived in love, as we have all so fully experienced, 
and to the world of love she has gone. At 
half-past twelve mid- day, 8th January, her 
spirit passed out of this visible world with 
gentle sighs. To-day would have been her 
sixty-third birthday, and this afternoon I have 
been and stood by her new-made grave in 
Abney Park, Stoke Newington. 

" I know how this event will grieve you, but it 
can hardly be more of a surprise to you than it 
was to us. Only a few days before Christmas 
the surgeon told me that he considered her 
ofeneral health much better than it was the 
year before at that time 

" She and I used to have tea together every 
evening in her bedroom ; and the blue-headed 

parrot you sent by M used to sit upon her 

lap, or on the chair by her side, and take toast 
and tea with us. On Christmas-day (Friday) we 
(she and myself) had the Christmas dinner in 
her bedroom ; she was then herself, and that 
day fortnight she departed from us 

"In the evening of Thursday, Mr. , of 

, saw her, and she was comforted with his 


visit ; but she was then scarcely conscious, and 
her voice had an expression of sorrowfulness 
and infant-like simplicity such as I never heard 
before. The memory of these tones is in me, 
and it pierces my heart. She could say but 
little to us, but to the last she was full of love. 
She knew not that the end was near, and that 
she would never wake from that night's sleep. 
We would have given anything for a few hours 
of clear-mindedness at the last, but it was not 
permitted. Yet how mercifully was it ordered 
that the act of dying, which in her life she so 
much feared, was easy. She would wake in 
heaven to see our father and the rest with sur- 
prise. May we (grant it, O God !) be at the 
last with her ! She could say, of course, little 

to Mr. . She repeated the words, ' None 

but Jesus can do helpless sinners good/ She 
had her genuine humility and submissiveness ; 
her life was one of true goodness, and her gain, 
through the mercy of our God, is now great and 
everlasting. But how hard to be bereaved ! 
"We all feel it so, and myself peculiarly, for I 
have lived with her and hoped earnestly to have 


had her with me to make comfortable in old 

age Often have I risen in the night to 

lay her pillows comfortably for her. It was 
truly good to do anything for her, she was so 
full of blessing and tenderness. She used some- 
times to tell me, when I asked her what she 
thought of when alone, that she thought of her 
children one after another all round. Very 
often indeed were her thoughts and her prayers 

"It is well, and by-and-by we shall feel it, 
that she has gone from these evils. We sorrow 
not as those that have no hope. How many 
were the troubles of our dear mother, and what 
anxiety might she yet have had ! And now let 
us endeavour to live as we know she desired we 
should. Make yourself easy with the thought 
that our life, though a troubled one, is yet not a 
vain one ; mercy is over it, as the sky above the 
earth, and though our sins are as clouds, there is 
God's love, the sun, which is stronger than they. 

" Now I commend you, with true good wishes, 
to that care which is truly over us all, if we 
could but attain faith to believe it 


" It troubles me that I am compelled to write 
to you the intelligence this letter conveys. For 
myself, it is a most heavy affliction ; and as I 
know that you truly loved our mother, and are 
now alone, I am sure you too will feel it heavily. 
But we must remember the great and bright 
truths, for after due time in the thought of these 
there is comfort." 

In 1847 he was introduced by the Rev. A. J. 
Morris, of Holloway, to the Independent church 
at Highgate, which from various causes was in 
a dwindling condition. He preached his first 
sermon on 16th May, and in August accepted 
the invitation of the congregation to become 
their pastor. In a letter to a friend, written 
shortly after, he says — 

'•Woodland Cottage, Highgate. 
" There are here nightingales and cuckoos, as 
many as one could wish ; but Christians and 
Dissenters are by no means so plentiful. There 
are discouragements and vexations quite 
enough at Highgate, but all is not of that kind. 


Among my hearers and supporters are persons 
who, for character, light, and liberality, are the 
flowerage of the place. I speak thus because I 
had need make much of my little, seeing it is 
so very little. This little, however, God gave 
me, and not man ; and He will give me more 
elsewhere, or here in due time — so I trust." 

Highgate thirty years ago was a much more 
out-of-the-way place than it is to-day ; but 
occasional visitors from town dropped into the 
little chapel, and one of them was moved to 
address the preacher as follows : — 

" yd December, 1847. 

" During a brief residence in London a few 
months back, it was my wish to pass the Sabbath 
more quietly than I could have done had I tarried 
with the friends I was visiting. What should 
induce me to turn Highgate-ward I cannot say. 

As I reached your little town soon after 

nine, I visited the Cemetery, lingered about the 
house where Coleridge had lived, and passed 
into the church and read the tablet erected to his 



memory On withdrawing I inquired of 

the first wayfarer whether there were any Dissent- 
ing chapels in the place .... and thus I was led 
to where you preside. I confess I liked the some- 
what sombre character of the edifice, and was 
delighted with the sweet and solemn psalmody, 
but was more than astonished at the power and 
beauty of the illustrations given of the text by 
the preacher. 

" On my return to town, I expressed my 
wonder at what I had heard in the morning, 
and hinted to some young gentlemen around me 
a wish, that as often as they could, without 
impropriety, quit the places where they usually 
attended, they would go up to Highgate, as I 
was sure they would find the teacher there 
originate and follow out trains of thought that 
would ennoble them for the rest of the week, and 
make life a more grand and sacred possession to 
them than it is commonly regarded. 

"Since my return to the country, I have 
received various letters from the parties, 
thanking me for my suggestion, and assuring 
me they reaped the full benefit I prophesied 


from the ministrations carried on there. It is 
but a very hurried note I have received from one 
of them to-day; but somehow I feel impelled to 
send you an extract, if only to show you that 
you are not, as perhaps you suppose, wasting 
your magnificence on a desert. 

" " There were about six men and twelve 
grown women there on Sunday night. The text 
was, " He that hath ears to hear, let him hear." 
I was not looking up when he went into the 
pulpit, but my companion said Mr. Lynch gave 
a glance round the place which cut him to the 
heart. I scarcely think any special feeling of 
slight could be on his mind, as that is about the 
average attendance, so far as I, who do not look 
about, can judge .... He certainly, by the sim- 
plicity and force and self-forgetful earnestness 
of his sayings, all but brought tears out of my 
eyes, and that is more than the spoken deliver- 
ances of any man have done for years 

L acknowledged he had never heard such a 


" Now, my dear sir, excuse my sending you 
this extract. My intention in doing so will be 


at once seen. I purposely withhold all the 
greater terms of admiration in which the writer 
expresses himself. I simply wish you to be 
assured that you have minds among your audi- 
tors touched to fine issues by your addresses, 
and that you are remembered and pleaded for 
by some you little think of. Cheer up, dear 
sir. The day of your proper estimation by the 
denomination to which you belong cannot be 
long delayed. 

" Most respectfully and sympathisingly yours, 


"Viator" subsequently revealed himself as 
Dr. Simpson, a scholarly and congenial spirit." 
The impression described as made upon his 
hearers was the common impression wherever 
there was a certain degree of spiritual discern- 
ment. None thus competent could listen to 
him without recognising an authentic voice 
from the depths of spiritual experience, and 
no mere echo of pious hearsay. It is related 

* See Memoir of Rev. A. C. Simpson, LL.D., in " British 
Quarterly Review," 1867. 


that " when he came as a day-student to High- 
bury College there happened to be a meeting of 
all the colleges to the number of one hundred 
and fifty men, and, as often happens among 
students, it was a merry time, and they fas- 
tened upon any of their number for a speech 
who had anything peculiar in aspect or char- 
acter. Lynch was a new-comer and a mystery ; 
and when, in answer to a call, he stood up to 
speak, the whole company was convulsed with 
laughter at his then quaint and fragile appear- 
ance. But in two minutes he had them all 
silent and mesmerised by that wonderful tongue, 
and never afterwards was reckoned any other 
than among the mightiest."* 

After a year at Highgate, on the second 
Sunday of August, 1848, he preached a sermon, 
from which we take the following notes as to 
the situation : — 

" The feathers of the sitting bird become worn 

* Rev. Edward "White in " Christian World Magazine," July, 


and her breast sore, but when life appears she 
is rewarded with the joy of parentage. But 
what if her eggs were but chalk egg-shaped, 
or have lost vitality and become incapable of 
yielding her fowl after her kind ? Poor bird ! 
feathers worn, breast sore, but no young. And 
poor minister ! if he spends and grieves himself 
and no hopeful results. He would see around 
him winged hearts — winged with faith ; these 
wings covered with the warm sustaining feathers 
of hope. 

" If he gain the looked-for reward of his 
labour, he yet spends and grieves himself; but 
this is appointed for minister and man. Some 
sort of travail there must be for us all, if we 
are to have joy of parentage ; and this joy we 
shall have if we succeed, for our good successes 
are our children. But to give labour of love 
to a people, when some of them prove world- 
lings, mere chalk having the form of eg*g, but 
not its power, and some — ' professors ' — having 
still more the form of egg, but not at all more 
its power, nay, inwardly corrupt and offensive, 
having lost wholly the germ of higher winged 


life that they once had! Sad is it when his 
labours prove thus vain, or when he stands in 
doubt whether they will not so prove. Sad is 
it when even with success he has such doubting 
mingled. Now something of success have I had 
among you, but something of this doubting have 

I also experienced 

" "When I determined to accept the invitation 
hither, it was after the perplexed working and 
striving of many thoughts. As regarded both 
the place and myself, there were reasons for 
coming, and reasons against it, very strong. 
There w r as the knowledge as regards myself 
that having had to bear the yoke in my youth, 
and live more thoughtfully and retiredly than 
young men usually do, and indeed than it is 
usually well that they should, I had given much 
thought for many years to spiritual truths ; and 
there was the fear that little of what was in 
my heart could be effectively spoken in High- 
gate, and that of this much might to some 
persons be offensive. On the other hand, there 
was the longing to do something for the truth, 
the consciousness that, because of physical weak- 



ness, no great thing could be attempted, and 
the hope that Highgate air and regular atten- 
tion to manageable work might greatly improve 
health. And as regards the place, there was,. 
I think I may say, the approving love of the 
best people here, the most liberal, pious, and 
sensible, and their cordial wish that I should 
come among them ; but, on the other hand,, 
there was the fewness of these, and the unlikeli- 
hood of greatly increasing their number in such 
a village as Highgate ; and again, in some 
of the small company gathering here, there were 
prejudices against me, and differences among 
themselves, from which mischiefs and evils were 
to be feared. Small malices, like the moth- 
vermin that waste and spoil our clothes, are 
weak-seeming things, and things that we 
despise, yet they work much mischief. From 
these malices the pure heart, the heart unsus- 
picious and kind, will preserve us, as a clean 
linen wrappage will preserve garments from 
the moth. 

"The case then being as described, I con- 
sidered and I prayed. Then putting aside 


fear of embarrassments, and the proud human 
dislike to ' the day of small things/ I came 
here in the spirit of endeavour and hope, with 
thankfulness that I had a place to come to in 
such a spirit. And here I have continued. 
"While the cloud rested over Israel's ' tent of 
witness/ whether it was for a day, a month, 
or for a year, Israel rested. When the cloud 
arose and went fonvard, Israel arose and went 
forward too, perhaps with a sigh, yet not without 
a good courage. During the year that I have 
remained here, both to myself and my friends 
it has seemed that there was the abiding of 
the cloud, continuing indication that to remain 
was right and well. Does the cloud rise r We 
watch to see. It is good, both for a man and a 
people, to hope and quietly wait. And the best 
evidence we can give that we do thus quietly 
wait, is, that we work while we wait, if work 
there be to do." 

The cloud did rise. It became manifest 
that at that time Highgate did not present 
requisite conditions of success. After eighteen 


months' ministry he withdrew, greatly to the 
regret of a few warmly attached friends; but 
they were so few that he did not think it right 
to " burden " them with his support. In a memo- 
randum, he states — 

"I resigned my pastoral office, April, 1849. 
On my retirement, the chapel was given, in 
good repair and free of debt, into the hands 
of the Village Itinerancy Society/' 

The bracing air of Highgate, and the oppor- 
tunity for work which he had so ardently desired, 
had a most happy effect upon his health. He 
became able to take solid food, and, for the 
following ten years, enjoyed a large measure 
of vigour, and in labours was " abundant." " It 
is a mistake to say that Mr. Lynch was con- 
stitutionally feeble," testifies a correspondent of 
the Nonconformist, of 24th May, 1871. " Twenty 
years ago, when we lived nearly opposite his 
house,* and when the strains of his organ, or 
his irresistible rendering of ' Oh, rest in the 

* Albert Street, now Lyme Street, Camden Road. 



Lord,' or ' Shall I in Mamre's fertile plains/ 
compelled us to seek admittance, we found him 
with a physical frame which, though slight, 
had plenty of wire and sinew in it. At that 
time his body was fit servant to his mind, 
and in mere physical endurance he would have 
taken the lead of more robust men. Calling 
one morning upon Caleb Morris, we found him 
breakfasting, and his first words were, ' I have 
had Lynch here ; walked all the way from 
Highgate, sir ; and he began to say so many 
fine things all at once, that I was obliged to 
tell him I had not had my breakfast/ " 


1849— 1852. 

A S soon as Mr. Lynch' s intention to leave 
Highgate was known, he received almost 
simultaneously two invitations. The first came 
from Stamford at the suggestion of Dr. Simpson 
["Viator"], and the second from Mortimer 
Street, London. At Stamford there was a com- 
modious church and a numerous and kind 
people. At Mortimer Street the congregation 
was very small, and met for worship in a hired 
room. After some deliberation he decided to 
accept the call from Mortimer Street. He 
thought that perhaps in London he could more 
usefully employ his gifts ; and some family con- 
siderations also influenced him. Of the Stam- 


ford people he always thought with affectionate 
interest ; and a deacon of the church, in writing 
to Dr. Simpson, observed, " We were very sorry 
indeed to lose Mr. Lynch, whom we found more 
and better than all you told us of him." 

In September, 1 849, he married a daughter of 
the late Rev. Edward Porter, of Highgate. 

At this time he was frequently engaged in 
lecturing in various parts of the country, but 
never to the neglect of what he always con- 
sidered his special work — the ministry. He was 
a most attractive lecturer; he was listened to 
with unabated interest to his last word ; and 
many who heard him discourse on " The Beau- 
tiful," " Coleridge," " Haydon," " George Ste- 
phenson," and other subjects, remember with 
delight the fresh and vivid treatment of his 

In 1850 he made his first considerable 
appearance in literature by the publication of 
4i Memorials of Theophilus Trinal." The book 
was recognised in many quarters as the work 
of an original mind ; and Lord Lytton, to whom 
a gentleman had sent a copy, replied — 


"Athenaeum, ^th January, 185 1. 

" Sir, — I beg to thank you sincerely for your 
courtesy and compliment in sending me ' The 
Memorials of Theophilus Trinal.' I should 
have replied before, but first wished to read 
the work. I have just found leisure to do so ; 
and I now truly assure you that I think it very 
remarkable in point of thought, power, and elo- 
quence, and am exceedingly glad to have made 
acquaintance with its writer. None can read 
without profit and pleasure. 

" Yours most obliged, "E. B. Lytton." 

Among other effects the book drew forth a 
letter of inquiry, thus answered — 


" 34, Albert Street, Camden Road, London, 
' ' 20tk February, 1 85 1 . 

"My dear Sir, — I am the man. Whether 
I may be glad of the fact, or must bemoan it — 
at least, a fact it is. Your correspondent of 
1846 is the author of ' Theophilus Trinal/ And 
glad again he is to hear of you as, after fever, 


bereavement, buffets, still alive, and still, like 
himself — striving onwards. 

" The head may be above the waters, though 
the wave is sometimes over the head. It is a 
pleasure to me that Theophilus has obtained 
your partial favour. He has many warm friends 
of a good class, and he needs them, poor fellow ! 
for there is that in sundry aspects in which you 
may view him that exposes him to critical attack. 
Those who love to use the light of the prophet's 
face, the better to mark any twist in his features, 
and count the wrinkles upon his skin, have fine 
opportunity, and can use it if the critical furor 
— not a very celestial one — is strong upon them. 
But Trinal is at least a birth, not a waxen or 
wooden puppet. His quality may tell to the dis- 
cerning that the time of gestation was a difficult, 
somewhat hunger-bitten one. This does but the 
more endear him to the parental heart. And the 
parental praise of him is, that he has a certain 
moral equilibrium in his nature, and an inner 
spirit of devout self-recovering cheerfulness. 

"You ask me of four eventful years. January, 
1847, I l° s t m Y mother. A very great sorrow 


was that to me ; and afterwards my darkness 
thickened, till, when I came out of the valley of 
shadow, I had so long felt the gloom and 
breathed the air, that I was for a while among 
the living as one not of them — a physical scare- 
crow, and, as some thought, a spiritual curiosity. 
I was more than this last, however, others 
thought, happily for me ! for I owe recovered 
health and a new hope for this world to some 
who said, the cavern is uncouth and shattered, 
but the well is of the water of life ; we have 
drunk and are refreshed — our eyes are lightened. 
September, 1849, I married. So now I have a 
wife, dear and wise and true, and I work at the 
work of the preacher. At 71, Mortimer Street, 
Cavendish Square, I teach and preach the 
Gospel according to my knowledge and recep- 
tion of it. I am not of those who use their 
intellectuality as a chemic power to dissolve 
the substantial historic Christ, as into an infinite 
vapour of attenuated spiritualism in which they 
may breathe and have their philosophic being. 
Nor of those who in a manner hew down the 
tree of life with their polemical, theologic axe, 


using the fruitful boughs they kill as a sort of 
firewood of comfort, and fashioning of the trunk 
a misshapen image, an ugly King Log, alas ! of 
which they say, ' See here is Christ ; this is the 
Lord of life. Bow, be saved/ I try to be his- 
torical and spiritual too ; philosophic and theo- 
logic also ; above all, to be human and Christian, 
or, say, Christian-human. And with what suc- 
cess ? * It is good for a man to hope and quietly 
wait,' I answer. With just success enough to 
be a ground of hope for more. 

"The room is a concert-room during the 
week. My people are mostly plain and poor, 
sprinkled usually at their times of assembling 
with students, &c, and friendly or curious 
strangers. As of Bunyan's book, so of my 
preaching, — 

" ' Some said, John, print it, others said not so ; 
Some said, it might do good, others said no.' 

"But enough, or too much. The excuse is 
you were abundant in questioning. Revenge 
yourself some day, and refresh me by a letter 
both personal and general. 


" I was for one day in Edinburgh last Sep- 
tember ; vent, vidi, amavi. Should you see Mr. 
Russell, please offer him my kind regards, and 
say I would have called when in Edinburgh, had 
I known his address. 

" Yours, dear Sir, very sincerely, 

"Thos. T. Lynch." 

His work in Mortimer Street he describes as 
a one of missionary difficulties without mis- 
sionary assistances. It does not yield me 
adequate maintenance, according to the most 
moderate estimate of ' adequacy ; ' for my 
church, though truly liberal, is small, and is 
not rich." As to its origin, he writes, " I am 
sometimes asked personally, Did you not secede 
from Dr. Leifchild's church at Craven Chapel ? 
I did not ; but the original members of the 
church at Mortimer Street did, and I became 
their minister, when they had already held 

together without one for about four years 

When I went among them, I examined the 
grounds of their secession, of which I knew 
little or nothing before; and I thought that 


the right was on their side and the wrong on 
the other, and that, with due allowance for 
human infirmity, they had done not only well, 

but bravely well It has, from the first, 

been a pleasure to me to find the people speak- 
ing with cordial respect of their former pastor, 
Dr. Leifchild, not forgetting what they thought 
hard and wrong towards themselves, but dwell- 
ing much, with due and grateful emphasis, on 
the many excellent qualifications of that well- 
known minister. I have ever given him credit 
for much good I have found among his former 
people ; and I wish for him, now in his old 
age, and most heartily, Christian peace and 
blessings. Our church, then, cannot, with any 
truth, be called a mere church of secessionists. 
I am, and have been — and now joining my 
people with me, as it is so pleasant and fit to, I 
will say we are, and have been — trying to make 
it at once an Independent and a Christian 
Catholic church." 

The congregation held a meeting on Thursday 
evening, 27 th November, 1851, when a present 
of seventy sovereigns was made to Mr. Lynch ; 


and he delivered an Address, which was after- 
wards printed. In an appendix thereto he 
observed — 

"The meeting for which the Address was 
written was one of those at which ourselves 
and our friends assemble to take tea. The 
love of tea and the love of gossip are well- 
known associates ; but, as Ave think, the love 
of tea and the love of truth may be so too, and 
that the loftier of these affections will not dis- 
dain an alliance with the humbler and its aid. 
I will not call our meetings 'jovial,' that being 
too pagan a word, but they are certainly very 

cordial and pleasant Perhaps some one 

will say, ' As Israel wanted a king, to be like 
the rest of the nations, I suppose the church 
at Mortimer Street must needs get up a ' testi- 
monial,' to be like the rest of the churches ; 
or, 'What has Mr. Lynch been doing wrong, 
that they have been giving him a ' testimonial ' r 
For a friend of mine has formed this theory of 
'testimonials,' — that when a minister has a 
quarrel in his church, or has been doing any- 


thing disgraceful, some interested person pro- 
poses a testimonial, as the best way to ' wrap 
it up.' The same friend did me the favour to 
call on me two days after this my first experience 
of ' golden' testimonials — for I have had my 
due or undue share of testimonials of suspect 
and dislike — to inquire how I did ' after being 
on the gridiron,' — the successive approbatory or 
complimentary speeches of the evening being the 
bars of the said l gridiron.' " 

The Address was devoted to the discussion of 
the position and prospects of the congregation,, 
and thus he defined his mission — 

" One great aim of your preacher is to refresh,, 
assist, and satisfy considerate, inquiring persons. 
But he has no new gospel to offer, finding the 
old one better than any new one, and sufficient, 
which no new one is. That the fear of God is 
the beginning of wisdom, and that wisdom is 
the condition of all honourable happiness, is 
part of the most ancient orthodoxy — true think- 
ing, right belief — of the world. The newer and 


more perfect orthodoxy, that Christ — Son of 
God and Son of man — is the special divine 
promise and power for the world, contains, not 
contravenes, this early one. To Christian 
truth the private peace and purity of a mil- 
lion hearts have borne witness, and its divine 
worth has been with ' public splendour shown/ 
But every age has its own work and tongue ; 
and everlasting truth must be illustrated and 
applied in manner native to our own heart and 
time. This your preacher endeavours to do, 
seeking himself to advance and to lead others 
from the poor imperfect present to the better 
future — counting to-day's light, twilight; and 
to-day's strength, weakness. And it is his 
desire and effort to turn worldly persons to 
that godliness, which is the highest and the 
only abiding form of manhood ; to bring indi- 
viduals, whose tendencies rather than their 
characters are Christian, to a distinct Christian 
course and convictions; and to awake gently, 
or roughly if it must be, formalists asleep on 
the pillow of usage, of which smooth words 
are the soft feathers, that they may enter on 


the studies, the obedience, and the energetic 
happiness of faith. In this place I have to 
preach the gospel — that gospel which, like its 
Author, is ' alive for evermore ; ' and to take 
heed to my ministry that I fulfil it." 

As consolation in their " tent> out-campaign- 
ing as in soldier's tent," he remarked — 

" If we have not yet a place and structure of 
our own, we have with other churches, and we 
enjoy our part in that good country, the Scrip- 
tures Holy and True — a country whose hills are 
strength, and whose lands fertility ; with honey 
out of its ancient rocks are we satisfied, and 
filled with the finest of its ever-abounding wheat, 
while the ' former rain ' of ancient inspiration, 
and the ' latter rain ' of present divine influence, 
are ours to make our hearts as fields and gardens 
which the Lord hath blessed." 

His lively interest in church song appears in 
the following passage — 

"On Sundays let all consider silence at 


song-time their error and fault. All dumb 
unmelodious people are here marked and 
disapproved. It is almost a question whether 
they ought to have a seat, and be allowed to 
hear our sermons, if they will not sing. Let 
us get distinguished for the Christian fervour 
and human excellency of our public hymns, 
making the fulness of our melody a part proof 
of our earnest heart and i cheerful courage.' 
Rather as a hint of what I would do by-and- 
by, than as the expression of a present purpose, 
I would say that Dr. Watts's Hymn-book does 
not satisfy and suffice me, and that I should 
like to have a book — one of only two hundred 
hymns would serve well — selected from various 
authors, and prepared by myself. Many of 
Dr. Watts' s hymns were not, it is understood, 
written by Dr. Watts at all, but by young 
Mr. Watts ; not by that venerable man with 
venerable wig, who figures opposite so many a 
title-page, but by a young, immature Christian, 
who afterwards became this venerable and 
truly admirable person. There are more and 
better hymns in Watts' than anj^ other man 


has contributed for the worship of our churches ; 
but there are a great number, both of his hymns 
and verses, very objectionable and quite use- 
less. And yet what a valuable and monu- 
mental work Dr. Watts' s Hymn-book is ! " 

There are other passages that invite citation, 
but the foregoing must suffice. Shortly after, 
in 1852, the room in Mortimer Street was 
exchanged for a chapel in Grafton Street, 
Fitzroy Square. 



l8 5 2 — 1855. 

* I ^HE chapel in Grafton Street was an 
agreeable change from the room in 
Mortimer Street, though far from satisfactory 
to the aesthetic mind. Placed behind the line 
of' houses in the street, it was approached by a 
passage, and, built before the gothic revival, 
was characterised by the gaunt symmetry then 
considered appropriate. From adjacent stables 
odours were occasionally wafted, and a busy 
ostler or a crowing cock sometimes broke the 
stillness of a Sunday morning. 

In October, 1852, Mr. Lynch delivered at 
the Royal Institution, Manchester, a course of 
four lectures on some of the Forms of Litera- 



ture : the first, on Poetry, its Sources and 
Influence ; the second, on Biography, Auto- 
biography, and History ; the third, on Fictions 
and Imaginative Prose ; and the fourth, on 
Criticism and Writings of the Day. The 
lectures were published as a book in the 
summer of 1853; and were shortly followed 
by a companion volume of Lectures in Aid of 
Self-Improvement. The latter were delivered 
in Fitzroy Chapel on Thursday evenings in 
March and April 1853, and were reported and 
printed by the kindness of a friend. The 
lectures were six : the first, on Self-Improve- 
ment, and the Motives to It ; the second, on 
Religion as a Study ; the third, on Books, and 
on Reading Them ; the fourth, on Conversation 
and Discussion ; the fifth, on Manners and 
Social Respectability; and the sixth, on Cir- 
cumstance and Character. Concerning these 
Lectures he remarks in a preface to the first 
edition — 

" When I say they are not sermons, I do 
not mean they are better, but only that they 


are different. I feel quite aggrieved at its 
being supposed anything can be better than a 
sermon ; though, alas ! few things can be so 
bad as some sermons are. But of course much 
that is necessary or beautifully appropriate in 
sermons is not found here ; and some things 
spoken here with colloquial plainness and in- 
structional sobriety, would in a sermon have 
been also spoken in an impassioned, reiterative 
way. It is one thing to know the capabilities 
of your instrument, and another to have cor- 
respondent ones of your own. But the least 
organist should glory in the organ, and the 
least preacher in the pulpit — so glory as not 
to profane it by irreverent carelessness or loud 
ostentation. Let me say then that plainness 
and calmness, humour, pathos, linked argu- 
ment, homeliest illustration, irony, appeal, 
passion, an uplifted sea-swell of utterance, and 
pomp as of a sunrise and a sunset glory, are 
all, though not all always, both possible and 
proper in preaching. But modern notions are 
singular. For some men expect the sermon 
to be a superfine, hot-pressed thing, all nap 


and nattiness. And others are content with a 
platter of chaff and a mug of water from the 
pump, or likelier the pond, for their Sunday 
feast. While people who, as they say, are all 
for the < simple Gospel,' that they may keep 
the ' milk of the word ' pure, keep themselves 
babies, and set up childish fractious outcry 
against any one, who so far offends their self- 
will as to try and teach them to walk, in hope 
that they may yet grow up and do some work 
in the world for their Saviour/' 

In view of what is to come it may be well 
to cite the following passage from the same 
preface : — 

" I am an Evangelical Independent, but I am 
not a Denominational one. Without clamour- 
ing for an Evangelical reputation, I stand 
firm on my claim ; and while ashamed of some 
who delight to call themselves Evangelicals, 
and sadly convinced that Evangelical talk 
clouds the form and saps the strength of 
Evangelical thought, I cannot repudiate a term 


so often used to express what I believe to be 
the glorious essence of Christianity. As to 
Denomination : to be Denominational is, in 
my opinion, to be cliquish instead of brotherly. 
I would be brother to those who stand for 
Spiritual Independence for the sake of Catholic 
Christianity. It is the Principle, not the sect, 
of the Independents for which I care : though 
there are always true Israelites in a fallen 
Israel, whose approval and sympathy are an 
honour, and whose number is greater than in 
despondent hours we suppose. To any Church 
Theory called 'Independency' I do not commit 
myself. Much mean tyranny, both democratic 
and priestly, have I seen in the Independent 
sect. But the Independents are a ' self-incon- 
sistent ' people. And in this lies their shame, 
but also their hope." 

As during the latter years of his life Mr. 
Lynch was only able to preach once on Sunday, 
and once in the course of the week, some have 
thought that he never did more. It was far 
otherwise. For upwards of ten years he 


preached twice on Sunday, and once in the 
week. Indeed, one year he surrendered his 
usual month of vacation, and preached thrice a 
week for a year and three-quarters without 
intermission. Whilst such assiduity is not to 
be commended, it is to be recorded. To Dr. 
Samuel Brown he wrote — 

" ist June, 1854. 

" We have been going on since you left 
London with plenty of care and fag to task 
us ; but I have no special event to tell unless 
it be that we are about removing — not from 
London to some rural paradise, but from a 
smoky house to, as we hope, a purer one ; and, 
June over, I mean to descend from my pulpit — 
where I have been nineteen months continu- 
ously, that is on Sundays and many other days 
too — lie on my back and breathe awhile. ' Rest 
awhile' is good doctrine, and happy is he, 
not only who doth, but who can practise it." 

Nor was he remiss in what is called pastoral 
work. He was not in the habit of making 


chance visits, but the afflicted, whether with 
illness or other calamity, never sought his aid 
in vain. In his Address at Mortimer Street, on 
27th November, 1851, he remarked — 

" To call frequently at every house, scattered 
as our people are, would be impossible — unless 
the pastor had a certain invaluable horse of 
which he once heard. He was in an omnibus 
with two farmers, the one of which wished to 
sell the other the horse in question. He 
recounted its several properties, and very ex- 
cellent they were ; and at last he came to its 
one superlative distinction. * The day,' he said, 
' is never too long for him ! ' If I possessed, 
either this invaluable animal, or his great 
qualification, I might call on A at Highgate, 
B in Blackfriars Road, and C near Hyde Park 
Gate, and many others in big circle round town, 
all in a day. But until some one hears of this 
horse in the market and buys it for the service 
of the Church, I am unable to do such great 
things. Yet I wish much to be counted every- 
body's friend, and am happy, according as 


time permits, to be in due turns everybody's 

Friendliness was indeed one of Mr. Lynch's 
most marked characteristics. Those who made 
his acquaintance found themselves remembered 
and cared for with an ardour that sometimes 
surprised them. For instance, one who had left 
town without remembering to call was followed 
with this note of remonstrance — 

" Gone ! Why ? And without calling upon us. 

Not right, not kind, not wise All I can 

now do is to send kind regards and best wishes, 
and to say that we shall be very glad to hear 
good of you. I am sorry you are gone." 

"Not unfrequently," said one of his people, 
" he inquired of me concerning personal sorrows 
that I had forgotten myself. There never was 
such a comforter ! " In visiting the sick he was in- 
deed most tender, full of sympathy with infirmity ; 
and those who joined with him in prayer never 
seemed to forget the benefit they received. 


His disposition was eminently social, and 
meetings with the ministers of his neighbour- 
hood and others afforded him peculiar pleasure 
and refreshment. Says the Rev. Edward White, 
of Kentish Town — 

"Oh, the hours that I have spent with him 
during these twenty years, especially in the 
earlier seasons ! There seems to be scarcely 
a road in this neighbourhood unlighted by 
recollections of his conversation, of his racy 
wisdom, and of his devotion. But best of all 
is the remembrance of those happy earliest 
times, when the ministers of this quarter met 
some others from a distance once a month at 
each other's houses for prayer and conversation 
on some topic of sacred Scripture, and the 
passage under discussion received whatever 
light could be thrown upon it by such men as 
Mr. Baldwin Brown, Mr. Martin, Mr. Watson 
Smith, and similar kindred spirits. ' Lord, it 
was good to be there ! ' And among the 
blessings of those memorable evenings, doubly 
endeared by the recollections of some no longer 


with us, we all reckoned the presence of the 
author of the ' Rivulet/ who then, as ever, shone 
out among the brightest of the throng. It was 
there that we came to understand how * mighty 
in the Scripture' was this self-taught, or rather 
heaven-taught, student of truth ; and there, 
best of all, that we learned from the outpouring 
of his soul in his addresses to God, the depths 
from which his wisdom sprang."* 

In addition to his pulpit w T ork and frequent 
lecturing, Mr. Lynch for some years wrote a 
variety of articles in the Christian Spectator, 
a monthly magazine, which have since been 
collected and republished.! 

But this happy state of hard work peacefully 
pursued was not to continue. In 1854 — 55, 
a time of much domestic affliction, he found 
solace in the composition of a number of hymns, 
which in November, 1855, were published under 
the title of " Hymns for Heart and Voice. The 
Rivulet." What ensued is now to be described. 

* Christian World Magazine, July, 1 87 1. 

t "Letters to the Scattered, and other Papers." London, 1872. 



A READER of " Theophilus Trinal " is said 
-**■ to have remarked that Mr. Lynch would 
wake some morning and find himself famous. 
It was a prophecy destined to have a sinister 
fulfilment. The publication of the " Rivulet" was 
followed by an uproar of the most extraordinary 
character. The beginning of the strife was 
an article in the Morning Advertiser of 7th 
January, wherein he learned that he had 
written a book in which, "from beginning to 
end, there was not one particle of vital religion 
or evangelical piety ; " that u nearly the whole 
of the hymns might have been written by a 
Deist, and a very large portion might be sung 
by a congregation of Freethinkers ; " " that 
it was a painful fact that he should preach 
twice every Sunday as an avowed minister 


of the Gospel, being the author of this spiritually 
dead and dreary book." Meanwhile, the Eclectic 
Review for January had noticed the " Rivulet " 
briefly but favourably, and for this notice the 
editor was called to account by the Advertiser, 
and required to give, "as a postscript in his 
February Number, an explicit and decided 
repudiation of all sympathy with the incrimi- 
nated notice of the book." A postscript ap- 
peared, only not the one expected. The editor 
had the courage to stand by the " Rivulet " as a 
good and true book, and to express his disgust 
at the reckless injustice wherewith the author 
had been treated. In the March number of 
the Eclectic appeared a Protest signed by fifteen 
ministers, more or less intimate with Mr. Lynch, 
testifying their respect for him, and their indig- 
nation at the manner in which he had been 
assailed. The Protest added fuel to the fire. 
The controversy waxed in fury, and almost 
every newspaper had some comment or other 
on the uproar. Busiest and noisiest of all was 
Dr. Campbell, editor of the British Banner. 
He professed to have " carefully analyzed every 


line" of Mr. Lynch's " Rivulet," and, as the result 
of his scrutiny, charged him with "deliberately 
contradicting the Word of God," with " defaming 
the character of the Son of God," with " giving 
the lie to the whole teaching of the Spirit of 
God." He called the hymns "incomparably 
the most unspiritual publication of the kind in 
the English tongue," " stamped throughout by 
a harmonious negation touching the facts of 
the Gospel," and " might have been written 
by a man who had never seen a Bible, and 
never heard more than a few words and a few 
names which might all have been uttered in 
a moment of time." His ministry he described 
as " Christless," himself as " not even at the 
bottom of the scale as Poet or Divine," and 
that " devils " might be his " disciples." Fur- 
thermore, he was "utterly destitute of the 
ethereal spirit of true poetry," and "wanting 
alike in light, life, power, and pathos." His 
verses were " the essence of absurdity," and 
" worse than the quintessence of absurdity ; " 
they were " pantheistic," and " most miserable 
garbage," and " irrational and unscriptural," 


and " beneath contempt," and " nonsensical," 
and " preposterous ; " " doing violence alike to 
reason, to Scripture, and to the experience of 
all sane and sanctified men." They were a 
" feeble stream " of " mingled, muddy matter," 
"drivelling doggrel," "crude, disjointed, un- 
meaning, unchristian, ill-rhymed rubbish," &c. 
&c. The articles from the Advertiser and 
Banner were reprinted as pamphlets and circu- 
lated widely, and such was the commotion 
that Dr. Campbell avowed that "nothing like 
it had occurred within the memory of the present 
generation, or, perhaps, since the Reformation." 
Amid the din Mr. Lynch pursued his duties 
with such composure as he could command. 
Some wondered at his silence, but of what 
avail is argument or remonstrance in a panic ? 
But at last, in October, he relieved his mind 
in the production of " Songs Controversial, 
by Silent Long, fifteen songs uttering a New 
Protest." Those of more permanent interest 
we reproduce, especially as to the new genera- 
tion they must be unknown, the original pamph- 
let having run rapidly out of print. 



Showing that ink has superseded milk, and that theological alcohol 
is indispensable. 

Once simple souls were fed on milk, 

The Church, she was a mother, 
Who opened first one fount of life, 

And opened then another : 
But now we all must live on ink, 

The milky streams are dry ; 
Her bosom it was warm and soft, 

Our pens are hard and sly. 

All honour to the Press, but most 

Unto the Press Religious ; 
Its blacking is so black that we 

Can only cry ' Prodigious ! ' 
By slang and slander, half and half, 

A polish fine is given, 
To black the seven-league boots in which 

Editors stride to — Heaven ! 

Now simple souls are fed on ink, 

So grace is mostly gall ; 
Now, like the drunkard for his glass, 

Saints for their " bitters " call : 
Without their Hatred, as strong drink, 

These strong men can't exist ; 
Love is but pap for little babe 

And sentimentalist. 



Showing that when a man palms off his negative u stuff "" upon the 
public as " Christian" there is always so?nebody acute enough 
to detect the imposition. 

When sugar in the lump I see, 

I know that it is there, 
Melt it, and then I soon suspect 

A negative affair : 
Where is the sugar, sir ? I say, 

Let me both touch and see ; 
Sweetness instead of sugar, sir, 

You'll not palm off on me. 

Don't tell me that the sugar-lumps, 

When dropt in water clear, 
That they may make the water sweet, 

Themselves must disappear ; 
For common sense, sir, such as mine, 

The lumps themselves must see ; 
Sweetness instead of sugar, sir, 

You'll not palm off on me. 

For instance, sir, in every hymn 

Sound doctrine you should state 
As clearly as a dead man's name 

Is on his coffin-plate : 
Religion, sir, is only fudge, — 

Let's have theology ; 
Sweetness instead of sugar, sir, 

You'll not palm off on me. 



Showing that it may not be wrong to sing of things of which the 
Saviour spoke, but wrong rather to condemn a man for so doing. 

Oh, foolish critic and unwise, 

Did you but know your Saviour, 
You'd surely see with other eyes, 

And change your whole behaviour : 
He talked of grass, and wind, and rain, 

And fig-trees and fair weather, 
And made it His delight to bring 

Heaven and the earth together. 

He spoke of lilies, vines, and corn, 

The sparrow and the raven, 
And words so natural, yet so wise, 

Were on men's hearts engraven : 
And yeast, and bread, and flax, and cloth, 

And eggs, and fish, and candles ; 
See ! how the whole familiar world 

He most divinely handles. 

They called him " Fellow " and " This man," 
" Deceiver " and a " Devil ; " 
I'm sorry that you've learnt their plan, 

And fallen to their level ; 
They trod His pearls beneath their feet, 

The doctors were the swine ; 
But though their folly you repeat, 

His wisdom shall be mine. 



Showing how the Pharisee may imitate the Publican, and yet 
continue as much a Pharisee as before. 

The Pharisee informed the Lord 

How good a life he led ; 
The Publican shrank back in shame, 

And smote his breast instead ; 
But when the Lord, in tender love, 

The penitent commended, 
The hypocrite, with heart unchanged, 

Straightway his prayer amended. 

Said he, The man who says he's worst 

Is by the Lord thought best ; 
So next when he to worship went, 

As Publican he drest, 
And smote upon his hollow heart, 

And bowed him down and groaned, 
And, proud of his humility, 

His unfelt sins he owned. 

The Publican, an altered man, 

Came, too, with lifted head, 
And joyfully gave thanks to God 

For the new life he led : 
The Lord again his offering took, 

Still spurned the Pharisee's, 
For sometimes tears, and sometimes thanks, 

But only Truth can please. 



Showing in what sense a man ?nay be orthodox at once, though he 
cannot be at once wise, and who IS orthodox. 

Pray are you wise, sir ? Yes, for I 

Much wiser wish to be ; 
But perfect wisdom I disclaim 

With all humility. 
And are you orthodox ? Oh, yes, 

None more so can be found ; 
I've some regard to character, 

And hate a man unsound. 

But if you're only sound asleep, 

And some one else, awalcing, 
And, seeing that the sun is up, 

Gives you a friendly shaking ; 
Though you may call him heretic, 

He proves himself the wiser, 
For evermore Truth's best success 

Comes through the earliest riser. 

If orthodoxy soundness be 

In thought, and act, and word, 
Of any man quite orthodox 

Whoever yet has heard ? 
All such pretences Wisdom mocks 

As gravely she replies, 
There's only One that's orthodox, 

He who alone is wise. 



Showing that the New Commandment involves many new things, 
and may even lead to a New Theology. 

There is a new commandment which 

New hearts alone can keep ; 
Its fruits, a new earth and new heaven 

Will with a new song reap ; 
And when this new command is kept, 

With new eyes shall we see 
New things of every kind, except 

A New Theology ? 

j Ecclesiastics, spider-like, 

On Jesus Christ the Door 
Have spun their cobwebs fine until 

They've darkly closed him o'er : 
They catch the souls that come to Him, 

They seize them for a prey ; 
Oh blessed hour, oh happy man, 

That sweeps their webs away. 

And webs that any man may break, 

May many men repel, 
And why should Heaven's door look as dark 

As if it led to Hell ? 
Perhaps this New Theology 

Has come to do no more 
Than sweep the cobwebs all away 

From Jesus Christ the Door. 



Showing that they who follow the Lord on His journey, He will 
help in their path, and 7neet at the end. 

Oh, Thou who only art the End, 

Thou art the only Way ; 
And in our suffering Master's track, 

Through many a weary day, 
I've journeyed on, and oft have said, 

Enough, Lord, let me die ; 
But quickly Thou hast answered me, 

Fear not, my help is nigh. 

How long, oh Lord, oh Lord the End, 

Wilt Thou be but a Way ? 
Frail, sinful men my fathers were, 

Not better I than they ; 
Oh take me to Thyself, I said, — 

Enough, Lord, let me die ; 
But Thou again hast answered me, 

Fear not, my help is nigh. 

Shall I, who choose Thee for the End, 

Refuse Thee as the Way ? 
Thou, too, wast watched by evil eyes, 

Men sought Thee for their prey ; 
I'm weary of the strife, I said, 

Enough, Lord, let me die; 
But Thou once more hast answered me, 

Fear not, my help is nigh. 


" Songs Controversial " was quickly followed 
by a pamphlet entitled "The Ethics of Quota- 
tion, by Silent Long, designed to exhibit Dr. 
Campbell's practices as Critic." The lines 
on the title-page will serve to give some 
idea of the outrages under which he was 
suffering — 

" Quote him to death! Quote him to death ! 
Hit him, and hear not a word that he saith ; 
Shout and cry out, for this is the man 
Out of whose spirit the • Rivulet ' ran. 
What is his soul but a cauldron that brims 
Over and over with poisonous hymns ? 
Then quench his fire, the vessel upset ; 
Who knows what mischief he'll do us yet ? 
Tear up his verses, and mangle his prose ; 
Quote at him still, wherever he goes. 
Cut him up ! Cut him up ! Send the pieces afar 
To gather our Israel for strife and war ; 
Black waves our banner against the sky, 
Death ! is our watchword : the man must die, 
That with him may perish Liberty ! " 

The story of the " Rivulet " Controversy we are 
happily able to give in Mr. Lynch's own words ; 
and as it has been long out of print, and has 
been much sought for, there is an additional 


reason for the reprint. The review appeared 
in the Christian Spectator for November, 1856, 
and starts with the discussion of a proposed 
compromise. Tired and ashamed of malignant 
excitement, it was suggested that there should 
be a " compromise," that " bygones should be 
bygones," that accusers and accused should 
fraternise, and exhibit afresh a Christian front 
to the world. Peaceful and lover of peace as 
was Mr. Lynch, he had no mercy for such 
policy. As he wrote, "Too many people fancy 
they can ' love righteousness without hating 
iniquity.' I desire, therefore, to impress upon 
my reader this lesson : that though we may 
hate without loving, we cannot love without 

hating And as to indignation. Let the 

Church pray to God for this great grace of 
indignation. There is not enough deep hatred 
of moral evil. Indeed, scarce any deep abhor- 
rence of it is manifested. The heretic is con- 
demned without ' benefit of clergy ; ' sin is 
referred to * arbitration.' Silent Long is no 
heretic ; he is orthodox enough, I hope, to 
please anybody. But he has often found that 


1 heresy ' is the precursor of spiritual insight ; 
and * orthodoxy ' a cloak for transgression, and 
a 'whited sepulchre' full of dead men's bones 
and uncleanness. These last, reader, are the 
words of * gentle Jesus meek and mild.' And 
they lead me to say that one of the worst signs 
of that lack of intense moral sentiment of 
which I complain, is the inability to distinguish 
between the strong words of him who rebukes 
injustice, and the strong words of him who 
attacks and defames the just. Many a popular 
religionist will call both of these ' railing,' and 
fancy that he himself is full of the ' spirit of 
love.' Love can hate sin — these men cannot. 
Love will suffer — these men will not : nor will 
they sustain anybody who does. Christ's foes 
said that He had a devil. The very evil they 
charged on Him He charged on them. They 
say He is of the devil, and He says they are : 
who is to decide between them ? Reader, the 
question has been decided, I hope, to your 
satisfaction, as well as to that of the ten 
thousand times ten thousand, and thousands 
of thousands. Christ used strong words, and 


spoke of * blind leaders of the blind,' of men who 
were ' serpents and a generation of vipers,' of 
professors whose ' inward part was full of 
wickedness.' He accused the orthodox of his 
time — and let the reader consider that no 
modern doctor can think himself ' sounder ' than 
these men thought they were — of hypocrisy and 
of making God's word of 'none effect.' He 
exposed their love of flattery and mastery. In 
short, He showed us that sarcasm and rebuke 
may be Divine weapons. When His foes 
* railed ' on Him, He could be silent. But was 
He always silent ? No. And shall we say that 
He rendered ' railing for railing ' ? No. If 
we have spiritual senses exercised to discern 
between good and evil, we shall know that 
words are wickeder for being strong when they 
are false ; and the wiser when they are strong 
when they are righteous. The very Apostle 
who honours an archangel because he was 
no ' railer,' himself rebukes most sharply : he 
speaks of people who are ' brute beasts,' ' raging 
waves,' 'wandering stars, to whom is reserved 
the blackness of darkness for ever.' Rebuke 


is not railing ; and railing is not rebuke ! For 
my part, I have never lightly drawn my sword ; 
nor lightly smitten when I have drawn it. 
Draw carefully ; smite hard ; sheathe soon." 



" I wish I could say that I was about to 
' improve ' the death of this matter by a funeral 
sermon upon it. But the Controversy is no 
more dead than the ' Rivulet ' is ' dried up/ It 
still illustrates itself in frequent effusions of 

* "The Rivulet." Longman & Co. 

The Eclectic Review for January, February, and March. Ward 

" The Controversy," &c, by James Grant. "Nonconformist 
Theology" and "Negative Theology," by Dr. Campbell. 
Collingridge, Long Lane. 

"Mr. Binney's Letter." Ward & Co. 

"Songs Controversial" and "The Ethics of Quotation," by 
Silent Long (Mr. Lynch). W. Freeman. 

Newspapers, Magazines, Pamphlets, &c. Pro, con., and 


spite and nonsense, miscalled * evangelical,' 
with which I am favoured. And whilst I am 
writing, there are actually attempts being made 
at what is called an ' arbitration,' not, indeed, 
between myself and my accusers, but between 
Mr. Binney and Dr. Campbell. Mr. Binney, 
it seems to be hoped, will abate permanently 
some inches at least of his natural moral height, 
that he may henceforth walk arm in arm with 
the Doctor in bonds of brotherhood. Bonds of 
brotherhood are ' bonds ' indeed, from which I 
for one desire to shake myself loose with 
Samson's vehemence, if they are bonds unbe- 
seeming the servant of Him who died for us 
and rose again f Perhaps the Cross, after all, 
was not necessary. Perhaps Truth and Lies 
might have settled matters by 'arbitration.' 
Perhaps the universe is or ought to be governed 
by 'accommodations.' Perhaps the sad story 
of the 'Master' is a warning to us not to be 
' righteous overmuch.' Perhaps the Lord was 
not conciliatory enough to the Pharisees, and 
might have escaped by a little 'compromise.' 
Perhaps there were ' errors on all sides,' and 


if Caiaphas after the Crucifixion had sent for 
Peter, given him a ' situation, 5 and married him 
to the ' maid that kept the door,' there might 
have been no Christianity ! 

" Severity and tenderness, it is supposed by 
the unwise, cannot co-exist; whereas, in the 
highest characters, they always co-exist, at- 
tempering each other. But just because each 
is so perfect, each will in its turn for prominence 
be seen so distinctly that the reality of the other 
may be denied. When severe, the best man is 
so ti'uly severe, that his words seem of even a 
too fiery ardour ; and when tender, he is so 
truly tender, that his compassion seems so 
lenient as to be almost immoral. I stand by 
my own words, used six years ago, * Evil and 
good are mutually exclusive. The war between 
them is the one war that cannot be settled by 
treaties of arbitration.' And also by my words 
used in an article contributed to this magazine 
in December, 1854, on the * Right of Erring.' 
Giving therein an outline of an ' Act ' to secure 
this 'Right,' I say, in section 3, 'This Act is 
protective, and considering such groups of 


erring persons as the following : — Those who 
err through sheer incompetency : Those who 
err through influence of education and neces- 
sarily imbibed prejudice : Those who err through 
justifiable or excusable excitement : Those who 
err through defective information or limited time 
and opportunity : Those who err through or- 
ganic peculiarity or physical discomposure : 
Those who err in an over-zeal through their 
very love of what is noble and true ; and the 
like ; it provides that their errors be allowed, 
even without limit as to the number, so long as 
— and be it observed, only so long as — such 
allowance be found to quicken and strengthen 
the Spirit of Truth in such persons.' I would 
with the greatest pleasure grant Dr. Campbell 
anything he might be able to claim under the 
provisions of this Act, on his fulfilling its 
conditions. But I will never abate one degree 
of the stern ardour wherewith I have opposed 
conduct such as his. Some one must suffer — I 
believe many must — that Evangelical Religion 
may be purged from the foul spirits of vaunt, 
and cant, and compromise, and malice, which 


now too often ' possess ' it. Why should not I 
suffer as well as others ? To speak with 
simplicity : It appears to me that a man must 
be either condemned in this world or the next, 
and I prefer the first alternative. 

"And very plentifully 'judged' I have been, 
reader, I assure you. Judgment has been 
rained on me and hailed on me ; fire mingling 
with the hail, but not heavenly fire. The ' rainy 
season ' has now lasted nine months. I cannot 
say that the windows of heaven have been 
opened. The drenching torrents fell rather as 
if first upspouted from below. The dogs of 
theologic war, in 'full pack and full cry/ have 
hunted me. Neologist, Rationalist, Socinian, 
Deist, Pantheist, Heretic, Destroyer, and the 
like, have they fiercely yelped. And let them 
yelp on. ' There is no welcome and communion 
like that of the " saints." ' No odium and 
wrath deadly as those of the men who among 
the religious are ' showing themselves to be the 
religious/ says Theophilus Trinal. One of the 
charges brought against me, reader, by ' the 
Religious Press ' is, that I am ' an acknow- 


ledge d contributor to the Christian Spectator — 
a fact of itself sufficient to suggest that my 
sympathies and sentiments are anti-evangelical/ 
So says the Watchman of 28th May last. 
Perhaps that fact may make it seem less 
unsuitable, if it should have seemed at all so 
to any, for me to review the Controversy in 
these pages. By the frequent perusal of 
Records, ', Banners, Advertisers, Watchmen, &c, 
I have learnt the whole ' trick ' of religious 
newspapers. I could set up one myself if I 
were only wicked enough, and, so I got a hot 
roll of ' comfort' every morning, did not care 
where or wherewithal I baked it. ' Lo we turn 
to the Gentiles/ said Paul. Yes, we must go 
out into the broad world, and leave the dark 
and cruel chambers of ecclesiastical coterieship. 
We must go outside the camp with Jesus Christ, 
bearing his reproach ; must live, and speak, and 
suffer for the ' word of eternal life ' in the open 
world, and as the rejected of the Church. I 
have said during this Controversy, and I have 
no doubt many hearts will respond to my 
language — To the world I do not commit 


myself: To the Church I belong, yea and will 
do : But the ' Religious World ' I abhor. 

" But now of the Controversy itself — How did 
it arise ? What does it mean ? What ends will 
it serve ? 

" The innocent occasion of the Controversy was 
the publication of my book, the * Rivulet ; ' the 
wicked cause was an evil-spirited attack upon 
that book and its favourers, made by the most 
Samaritan of morning papers, whose editor, 
unfortunately, is not the Good Samaritan. I 
should have as soon expected a Dragon to issue 
from a Dove's egg as a Controversy to arise 
from the ' Rivulet.' Formerly, the prophets had 
the art of putting into bitter streams what would 
make them wholesome ; now they have learned 
the ' black ' and inky art of dropping ' articles ' 
into sweet streams to make them bitter. Some 
innocent people seem actually to think that the 
Dragon did issue from the egg ; that when it 
* was crushed, it broke forth into a viper.' They 
will be glad now, no doubt, to receive authentic 
information on this subject. The Dragon,* 

* The reader will please observe that by the Dragon I do not 
mean this man or that, but Controversial Bigotry in general. 


i cunning and fierce mixture abhorred/ wishing 
to prevent the sweet spirit of peace from flying 
forth to brood over and to hush the stormy- 
waters of sectarian strife, hastened to the Dove's 
egg with the most destructive intentions ; but 
just as his claw was lifted to strike, away flew 
the Dove, and down came the whole force of the 
Dragon on the mere shell — some say to the 
injury of his own claws, but that we fear is too 
good news to be true. Meanwhile, the Dove, 
you will be interested in knowing, made its 
escape through a * windy storm and tempest' 
that ' black arts ' raised to oppose it ; and, as I 
am informed by many friendly Reviewers and 
others, is now very busily and very pacifically 

"It was at the close of the year 1854 that I 
first meditated the composition of the * Rivulet.' 
As it was then unborn, so it was unnamed. I 
purposed only this, that I would try and furnish 
a Contribution to Sacred Song ; and at the same 
time I purposed that I would try and offer a 
Contribution to Christian Theology. Through 
a year of, to me, singular events and sorrows, I 



proceeded as well as I could with my two works, 
the ' Rivulet ' and the ' Letters to the Scattered/ 
You will observe — these two works were planned 
at the same time, and carried on during the 
same month, and are, in fact, singularly illus- 
trative of one another. The ' Letters ' will be, 
by-and-by, republished separately. They have, 
as you know, appeared as yet only in the pages 
of the Christian Spectator. The prose work, 
of course, contains the more theology, the 
poetical one certainly not the less religion. I 
will quote the hymn with which I commenced 
my work of song. It was made on the Monday 
morning before Christmas Day, whilst I was 
meditating on yesterday's worship. It is now 
No. 1 7 in the < Rivulet : * — 

" ' Christ in his word draws near ; 
Hush moaning voice of fear, 

He bids thee cease ; 
With songs sincere and sweet 
Let us arise and meet 
Him who comes forth to greet 
Our souls with peace. 

" 'Rising above thy care, 
Meet Him as in the air, 
O weary heart : 


Put on joy's sacred dress, 
Lo, as He comes to bless, 
Quite from thy weariness 
Set free thou art. 

" ' For works of love and praise 
He brings thee summer days, 

Warm days and bright : 
Winter is past and gone, 
Now He, salvation's sun, 
Shineth on every one 

With mercy's light. 

" ' From the bright sky above, 
Clad in his robes of love, 

'Tis He, our Lord : 
Dim earth itself grows clear 
As his light draweth near : 
Oh, let us hush and hear 

His holy word.' 

" Rather more than a year after I had com- 
posed this ' Christless ' hymn — that is to say, on 
January 7th of this present year — I met a neigh- 
bour one evening in an omnibus, as I was 
returning home from some pastoral work, who 
said, 'You have been publishing some literary 
work lately, have you not ? ' ' Yes, a little book 


of poems/ * I thought the book must be yours ; 
I saw a review of it in one of the morning- 
papers/ ' Indeed ! which ? ' ' The Morning 
Advertiser' 'Favourable or adverse?' 'Oh, 
they found fault not so much on literary grounds 
as on some sectarian point/ 'Ah!' The next 
day I was in town on some business connected 
with the ' Rivulet ; ' and as Fleet Street lies in 
the way to Paternoster Row, I went into the 
office of the Advertiser and bought a copy of 
'yesterday's paper/ On getting home, as a 
sort of dessert at dinner-time, we read domes- 
tically the following information about the 
' good man of the house : ' — That he had pub- 
lished a book in which, ' from beginning to end, 
there was not one particle of vital religion or 
evangelical piety;' that 'nearly the whole of 
his hymns might have been written by a Deist, 
and a very large portion might be sung by a 
congregation of Freethinkers ; ' that it was a 
' painful fact he should preach twice every Sun- 
day ' as an avowed ' minister of the gospel,' 
being the Author of this ' spiritually dead and 
dreary book ; ' and that he had ' palmed off' his 


hymns as 'Christian/ when they were merely 
4 endeavours to look through nature up to 
Nature's God/ such endeavours being, even if 
the hymns were no more, at least possibly, very 
Christian. Here was an attack upon book and 
minister not gratifying. When our Saviour was 
called ' deceiver/ I dare say he sometimes felt 
inward pain, though he knew what contemptible 
people his adversaries were. To find any one 
speaking of a book which came from my very 
heart as ' spiritually dead and dreary/ was 
painful. But it never occurred to me to notice 
such an attack. I took it only as a fresh proof 
of the utterly inverted moral state of many pro- 
fessed religionists. I firmly believe that religion 
in many self-styled evangelicals is no better 
than a blind, blaspheming superstition. What 
wish could I have to prove that there was any 
sort of identity between my religion and Mr. 
Grant's ? God forbid there ever should be while 
his remains as this article and his subsequent 
ones represent it to be. In this first review, the 
introductory personal references are favourable ; 
they are as follows : — * Mr. Lynch, the author of 


this little volume of poetry, is, we are told, an 
amiable, as he certainly is an intellectual man. 
The contents of the volume bear ample testi- 
mony to the fact that he is a man of cultivated 
mind, and largely imbued with the poetic spirit. 
But here our commendation must end/ This r 
Dr. Campbell says, is ascribing to me ' attributes 
which he does not think even my judicious 
friends will claim for me, and literary capa- 
bilities of which I have given no proof.' I 
advise, therefore, Mr. Grant to omit these mis- 
statements of his in the twelfth, or whatever the 
next edition may be, of his great Controversial 
Pamphlet. According to the views of a Mr. 
James Spicer, as given in Dr. Campbell's ' Nega- 
tive Theology/ p. 31 — 'Nothing can be more 
decorous, gentlemanly, and even kind/ than the 
above Review. Perhaps Mr. Spicer is no better 
judge of what is ' decorous, gentlemanly, and 
kind/ than a gentleman of whom I have heard, 
who threatened to withdraw his subscription 
from a public institution because Mr. Lynch 
had been invited to one of its social meetings. 
The two first persons to whom I showed this 


' decorous ' Review were men of very different 
characters and pursuits, but alike publicly dis- 
tinguished ; the first said, < What a donkey ! ' 
and the other, in many respects amongst the 
strongest of living men, was agitated with emo- 
tion. How incredibly absurd must it seem to 
Messrs. Grant and Campbell, that any man 
should be moved even to tears at the hardness 
of heart shown in their l Christian criticism/ I 
called the Paper in which this ignorant but 
unimportant Review appeared, a Samaritan 
Paper. The Samaritans feared the Lord after 
a fashion, but ' served their own gods.' They 
were pagan with, let us hope, a more beneficial 
admixture of true religion than this modern 
journal. The Morning Advertiser daily cele- 
brates, in the queerest way, the nuptials of 
Jerusalem and Newmarket. ' Life in Jesus,' and 
death in the i ring/ are presumed to have equal 
interest to its readers. In one page, Fifteen 
Divines are insulted, all for the glory of God 
and the Morning Advertiser ; and in another, 
more than forty horses have their merits or 
demerits meritoriously discriminated. "What a 

1 3 6 MEMOIR OF T. 7. LYNCH. 

happy thing, say some, to have such an ' evan- 
gelical' man editor of the Advertiser. Why, it 
is like Christ going among the publicans and 
sinners. Like, indeed ! with this difference, that 
the Lord did not connive at their sins for the 
sake of their pecuniary support. He went to 
seek and to save. But the Editor of the Adver- 
tiser, among the racers, c betters,' and such like, 
pleading the good that he does by his evan- 
gelical articles amid their carnal news, suggests 
to us the inquiry whether a clergyman might 
not go to a gaming-house and sanction its pro- 
ceedings, for the sake of converting its fre- 
quenters. I fear the Editor of the Advertiser 
does more to jockey the saints than he does to 
sanctify the jockeys. His paper may be divided 
into two departments — the 'ring' evangelical 
and the ' ring ' carnal. Of course, in the Jeru- 
salem and Newmarket nuptials these ' rings ' 
are exchanged in mutual pledging. I prefer 
the 'ring' carnal. And of two bad things, I 
think the ho7iest fist of the 'ring' carnal better 
than the ' leaded ' fist of the ' ring ' evange- 


" But now having introduced Mr. James Grant 
upon the scene, I must give rapidly some account 
of the development of his particular campaign. 
On January 11, 1856, half-past three o'clock 
P.M., into my study was ushered Mr. Such-a- 
one, and he laid a copy of that day's Advertiser 
on the table, and informed me that he had come 
to tell me what he had done to Mr. Grant — and 
what Mr. Grant had done to him. He had 
written to Mr. Grant (kindly, but not wisely, I 
should have told him if he had consulted me 
about it) complaining of injustice, and adducing 
some seventeen prominent hymns as rebutting 
by their so obvious Christian quality the Re- 
viewer's allegation. Of course, Mr. Grant was 
too astute an editor to insert the letter. And it 
was no surprise to me to find that he employed 
its contents in a way the very reverse of what 
the writer expected. This second article, or — 
to speak c poetically' — the quality of this new 
* tap,' was no whit inferior to the first, and Mr. 
Grant concluded by citing or inviting me to his 
court, asking whether I was prepared to assert 
this and that. So, having been ' condemned 


already/ I was to go and plead my cause, and 
that before a court that had no authority. The 
impudence of summoning to the 'bar' a Chris- 
tian minister, and a man pretty widely known 
for works accessible enough to those who desire 
to ascertain his opinions, was a little remark- 
able. I suppose I might have had a cider-barrel 
to stand on, and have brought my gown with 
me — I do not happen to wear one, however— in 
which to declaim. If Mr. Lynch is not a Deist, 
and so on — if his belief is ' sound ' — if he claims 
any fraternity with Dr. Watts, why did he not 
come forward and declare himself: Reader, I 
will quote for you an American story ; that 
contains solution enough of the difficulty. ' We 
charge,' says the New York Express, ' that Mr. 
Fremont is a Roman Catholic. Now, if he is 
not a Catholic, why don't he come out over his 
own signature and deny the fact ? ' Whereupon 
the Syracuse Journal retorts as follows : ' We 
charge that the editor of the Express is a con- 
summate ass. Now, if he is not an ass, why 
don't he come out over his own signature and 
deny the fact : ' 


" Well, I was quietly forgetting the Advertiser y 
when on Tuesday, January 22, out came the real 
beginning of the ' Controversy.' The curtain 
rises, and enter — the Rev. Dr. Campbell. That 
is to say, Mr. Grant, commencing by a ' faithful 
testimony' to that redoubtable champion of 
himself and heaven, proceeds to say, that as 
the Doctor once served the Eclectic and gained 
great fame, so now will lie serve it and become 
alike distinguished. There had appeared in the 
Eclectic , prior to the first review in the Advertiser y 
a notice of the * Rivulet,' giving it Christian 
commendation. That notice was utterly uncon- 
troversial, and was but brief. But, as if the 
Eclectic had not quite as much right to a good 
opinion of me as himself to a bad one, Mr. Grant 
assaults that journal, threatens it with loss, and 
demands security for future good behaviour. In 
this article, Mr. Grant, that very decorous man, 
affirms that he has proved the ' Rivulet ' ' to be 
pervaded throughout by the Rationalist Theo- 
logy of Germany,' though he had not said a 
word before about the Theology of Germany — 
had not tried to prove, much less succeeded in 


proving, such a falsehood. He might just as 
well have said he had proved that it was per- 
vaded throughout by French cookery. Then 
he asks, indignantly, whether the 'recognised 
organ of the two great Congregational denomi- 
nations ' is thus to adopt and endorse the ' cold 
and cheerless theology of Germany.' The ex- 
treme absurdity of charging the ' Rivulet,' and 
its favourable reviewer, with 'cold and cheer- 
less ' theology can only be obvious to those who 
have read the book. Dr. Campbell has lately 
informed the world ('Negative Theology,' p. 31), 
' That one of the " Fifteen " transmitted a review 
of the " Rivulet " to the Eclectic, and the Editor 
admitted it without having seen the book.' Of 
the ' Fifteen ' I shall shortly have to speak more 
particularly. Dr. Campbell's statement is utterly 
false. None of the Fifteen had anything more 
to do with writing that review than the Author 
of the ' Rivulet ' himself had. The Editor of the 
Eclectic, as I was, during the progress of the 
Controversy, informed by himself, had put the 
book into the hands of a person of whose Chris- 
tian and literary competency to prepare a notice 


of it he had good grounds for being assured. As 
soon, then, as the Editor of the Eclectic was thus 
assailed by the 'gentlemanly' Mr. Grant, he 
wrote to the Advertiser apologetically, assuring 
the Editor that all was right, and that coming 
numbers of the Review would prove it. Now 
it happened, reader, that in the very number of 
the Eclectic, the January one, which Mr. Grant 
assailed, there was an article on ' Doctrine and 
Character,' of which a notice in a country paper, 
written, I was informed, by an Evangelical 
Churchman, thus speaks : ' Its ablest article,, 
and very able indeed it is, is on Doctrine and 
Character, a review of the sermons of Professor 
Butler. The writer is a man of large heart 
and comprehensive mind, appreciating worth 
wherever he finds it, and frankly declaring his 
appreciation. His way, too, of conveying what 
he has to say is eminently terse, vigorous, and 
compact. We quote a passage in evidence.' To 
this I also invite the reader's attention for a 
reason which will appear presently : — 

" ' The world is not a gymnasium, in which men contend about 
propositions, and the keenest debater wins salvation as a prize. 


Many have died in faith, and have been promoted to their heavenly 
places, to whom such words as gymnasium and proposition would 
have been alike unintelligible. They were " marrow men," though 
not of the party that assumed that name. Religion is the marrow 
and theology the bone ; the marrow has very much to do with 
znaking the bone, and then the bone very much to do with protect- 
ing the marrow. Many of these men of simple faith knew not, 
indeed, the importance of controversies that were waging around 
them. But how many a controversialist knows not the worth of the 
life about whose laws and affairs he is disputing. Christ is not his 
life, but his logic. He becomes atrophied by disputation, wastes 
himself into a skeleton, and, instead of winning souls by the argu- 
ments that they hear, repels them by this skeleton form that they 

'"But let it be distinctly understood, that religion has its own 
science. Its scientific student may be its meek and diligent 
"minister." In all science we seek to know with the utmost 
fulness and accuracy ; and we economize both time and heart, if 
wise enough to learn where knowledge has its temporary or (as to 
earth) its final limit. The solitary student will not desist from the 
prosecution of his studies, because so few comprehend his topics 
and his interest in them. Millions of men are unconsciously 
interested in the results of studies to which they are unsympathetic 
or opposed. Let the theologer theologize, not angry with the 
unintelligent crowd of common Christians — one with them, and 
that humbly, whenever he can be ; seeking their service, and not 
his own pleasure merely, in his lonely work. Woe to the unlearned 
church : double woe to the church where learning is paraded and 
life languishes. Does some scorner say, Of what use is the Dif- 
ferential Calculus in a market-place ? Of no use, indeed, we reply, 
if you only go there and declaim upon it from the top of an empty 
butter-tub ; but of great use, if you consider how it affects all the 


mechanics of our social life. Of what use are the higher inquiries 
of philosophical theology ? Of no use if the people be gathered to 
hear the gospel on a market-day, and you hide Christ from them 
and hinder their approach to him by a chevaux-de-frise of reason- 
ing ; but of immense use, if, by its discipline, your own reason has 
been calmly satisfied, and you can, with loving frankness, preach 
the cross and the crown to the common people, no unsubdued 
doubt in your own soul taunting and dragging you from behind 
like a hidden demon at every sentence you utter.' 

" You will observe in the above extract a dis- 
tinct assertion of the importance of scientific 
theology, together with a rebuke of the merely 
disputatious man. 'Woe to the unlearned 
church : double woe to the church where learn- 
ing is paraded and life languishes/ says the 
writer. Why did not the Editor of the Eclectic 
refer to this article as his defence, when accused 
of favouring, by a good word given me, that 
which 'is worse than even the lowest kind of 
Unitarianism ' ? Reader, the fact is, that the 
article in question was written by the very man 
on whose account the Editor was accused — that 
is to say, by myself. And now let me show you 
my position at the time, and I think I shall get 
some credit with you for forbearance in the 


sequel, and be able, also, to vindicate the Editor 
of the Eclectic. Mr. Grant's first attack on that 
journal appeared, as I said, on January 22. I 
knew that Mr. Ryland, the much respected 
editor of ' Foster's Life/ and now of Kitto's, had 
but just taken the editorship of the Review, and 
that the proprietorship, also, had passed into 
new hands. And entertaining, as I did, a 
sincere regard both for proprietors and editor, 
how could I but feel anxious about an attack 
which must disturb and might injure ? I left it 
to Mr. Ryland to refer to my article on ' Doc- 
trine and Character ' or not, as he thought well, 
and determined that for some time, at least, I 
would not contribute to the Review, And I 
never have contributed since, though both pro- 
prietors and editor have, very honourably to 
themselves, wished me to do so. It would have 
been better, I think, had Mr. Ryland, on being- 
attacked by the Advertiser, just written a stern, 
short note, equivalent to an indignant, ' Who 
are you ? ' His attempt at conciliation was only 
met by insolence. He was told that the ' Rivu- 
let ' was i a book which notoriously does not 


contain one solitary evangelical sentiment from 
beginning to end 5 (Oh, blind audacity of mis- 
representation !) and that he must give ' as a 
postscript in his February number an explicit 
and decided repudiation of all sympathy with 
the incriminated ' notice of that book. Think 
of that, reader. The Evangelical Eclectic was 
to strike its flag to the Samaritan Advertiser. 
However, in the February number out came the 
Postscript, only not the one expected. And 
very explicit and decided it was, only not in 
the way Mr. Grant had taken for granted. Mr. 
Ryland had for the moment seemed too gentle, 
but he soon showed he had the strength, too, of 
the gentleman, and was no faithless coward. He 
stood by the ' Rivulet ' simply and firmly as an 
Evangelical book, and expressed his utter as- 
tonishment and indignant reprobation at the 
reckless injustice with which Mr. Lynch had 
been treated. And he appended to the Post- 
script a letter which had been sent to the Adver- 
tiser, demolishing Mr. Grant's criticisms, and 
which that * kind/ ' decorous ' man had declined 
inserting. Forth now came the champion of 



Fleet Street, soon to be aided by a brother 
giant, whose den is hard by. As yet I was 
only assaulted by Gog ; soon the Gog and 
Magog of the newspaper ' Evangelicals ' were 
both to be upon me. Redly glowring, as 
through the fogs of Fleet Ditch, the editorial 
luminary cast over the widening field of Con- 
troversy a lurid horror. In an article, whose 
length was like the comet's fiery tail, and 
whose meaning was small and indistinct as the 
comet's head, Mr. Grant's sentences whooped 
and danced round the unhappy Editor of the 
Eclectic, and unhappier me, who was, perhaps, 
whimpering behind the editorial skirts, like a 
troop of war Indians ready to scalp everybody, 
then, there, and for ever. Now, at the very 
time Mr. Grant was writing this dreadful article, 
and, in the face of all the ' new lights ' of the 
church, ' swindging the scaly horror of his folded 
(or say, z//rfolded) tail,' he must have received a 
communication, with a glimpse of which the 
world has not heretofore been, but shall now be, 
favoured. On the 1st of February, a hearer of 
mine, who bears a name that will always be 


respected where those who have served evan- 
gelical religion are remembered, wrote him 
thus : i I have been for some time past a regular 
attendant, together with my family, upon Mr. 
Lynch's ministry, and I can say most unhesi- 
tatingly that there is no minister in London, 
whether in the Church or out of it, who has a 
firmer belief than Mr. Lynch in the very doc- 
trines which he is charged with denying 

It is wholly a mistake, therefore, to compare the 
character of Mr. Lynch's ministry with the old 
and worn-out system advocated by Dr. Priestley, 
Belsham, Toulmin, and others of the last gene- 
ration, or, on the other hand, to confound it with 
the heartless and negative teaching of more 
recent German Neologists. Whoever so judges 
has either taken hastily the opinions of others, 
or been himself a very inattentive listener/ 
Speaking of the hymns, he says that it is ' un- 
safe at any time to draw sweeping conclusions 
as to doctrinal belief from the language of 
poetry. In order to understand a hymn, it is 
oftentimes necessary to know the writer. Cen- 
nick's beautiful hymn of intense aspiration for 


the dying believer, in which occurs the 
verse — 

" My soul has tasted Canaan's grape, 
And now I long to go," 

contains not a word of doctrine ; but those who 
know Cennick's character, and that he also 
wrote another hymn commencing — 

" Thou dear Redeemer, dying Lamb," 

would naturally interpret the one by the other. 
So in the case of Mr. Lynch. Those who know/ 
&c., and then he speaks of my character as it is 
pleasant for any clergyman to find his hearers 
speaking of him, and ends thus : — ' I assure you, 
sir, I am not misled in these remarks by a blind 
admiration of the preacher, but believing that 
the strictures you have made, and published so 
widely, are utterly unfounded, and are calcu- 
lated to injure the reputation and interfere with 
the usefulness of a minister doing a sincere and 
earnest work, I ask the insertion of this letter 
as a simple matter of justice to himself and his 
hearers ; the more so, as I have reason to be- 
lieve Mr. L., though quite competent to defend 


himself, does not consider the columns of a daily 
journal a suitable channel for the discussion of 
such topics.' Of course, Mr. Grant inserted this 
letter? Reader, I am ashamed of you for the 
suggestion. Mr. Grant is a ' decorous ' man. 
Would it have been ' decorous ' for him to allow 
plain truth flatly to contradict him in his own 
paper ? No, my friend's defence of me cannot 
induce Mr. Grant to abate one particle of his 
dreadfulness. He brings against me the awful 
charge that I apostrophize my own spirit ' as if 
that, too, were a sentient and active being ! ' 
Why, what is it, I wonder; does Mr. Grant 
think man's spirit is as dead as a brickbat, or, 
at best, that it should be a bagpipe, with one 
unvarying theological drone at bottom, and 
one unexhilarating, controversial screech atop ? 
Thank God, my spirit is something more than 
a wind-bag, with its pipe and drone ; something 
more, too, than a barrel-organ, which grinds one 
set of tunes till our teeth grind at the horrid dis- 
cord into which they fall. To be considered a 
very trustworthy sort of person, your soul, I find, 
ought to be like an organ with only one stop. 


If you have flute and trumpet too, and half a 
dozen or fifty other stops besides, people can't 
' understand' you. However, God gave me a 
soul that can laugh and cry, fight and meditate,, 
' impugn it whoso listeth,' as the Rev. Dr. 
Campbell defiantly exclaims. The bewildered 
falsehood of this article of Mr. Grant's compels 
me to devote to it a little more space than I can 
well afford. He refers to my 'Letters to the 
Scattered ' in a way that suggests the surmise 
that he and Dr. Campbell have set up a ' Mutual 
Improvement Society,' in which they have 
studied the ' Ethics of Quotation ' in company. 
He quotes against me these words among 
others — ' What right have we to be ever bewail- 
ing " that there is no good thing dwelling in our 
flesh " ? ' What do you think of that, reader ? 
It is evident what Mr. Grant would have you 
think. He has just said that Mr. Lynch ' clearly 
maintains the doctrine of merit in man.' Of 
course, Mr. Lynch thinks there is nothing much 
the matter with our flesh — no great need of God's 
Spirit ; that the distinction, indeed, between 
flesh and spirit is of no moment. Here's 


Theology, cry Mr. Grant's readers. Think of 
the Rev. Anybody, much more the Rev. New- 
man Hall, having anything to do with it. The 
Rev. Newman Hall, who, as a chivalrous sol- 
dier of Jesus Christ, has won for himself such 
honour by the courage, at once prompt and 
unswerving, with which he has defended, not 
Mr. Lynch merely, but the righteousness that 
is in Christ, as assailed in this ' Controversy/ 
has nothing to do with such theology. Nor has 
Mr. Lynch himself; nor has the Christian Spec- 
tator. Here is the passage, not as it is Adver- 
tised by Mr. Grant, but as it stands in last 
November's number of the Spectator : — 

" ' Surely we need never fear that a man is too respectable to 
feel himself a sinner, if only he be addressed as the sort of sinner 
that he really is. He may not act upon what he knows, but he does 
know. Become better, and you will often bitterly lament that you 
are not better still, whilst yet, oh, how thankful that you are no 
worse. But we must not talk as if the one excellency of saints were 
the confession they are sinners. Confession may be, not the sign 
but the substitute, of repentance. Alas for the saint who says to- 
day and to-morrow that he is a sinner, if it is as true to-day as it 
was yesterday, and as true to-morrow as it is to-day ! What right 
have we to be ever bewailing that there is " no good thing dwelling in 
our flesh " ? has not God given us his Spirit ? is there nothing good 



in our spirit ? does not God's Spirit dwell with ours ? If it does 
not, then we are none of his, and have cause to bewail, but still no 
cause to be complacent over our bewailing.' 

"I presume no Christian clergyman need be 
ashamed of such sentences. And as to my 
views of ' merit in man,' read what follows from 
the June (1855) number of this journal : — 

" 'The proof that God hates the sins (a man) has committed is 
not the proof that God hates him. The results of God's punitive 
arrangement are never borne by a really good man as mere punish- 
ment. To him the retributive is, indeed, the redemptive also. 
Such a man possessed of life, and of the hope of honour and im- 
mortality through Jesus Christ, having renounced mere nature to 
live by the Divine Spirit, may so act in self-sacrificing love, that 
grace shall by him more abound for good than ever sin did for evil. 
But he does not pass over from a state of demerit in which he was 
less, to a state of meritoriousness in which he is more, than the 
commandment requires. He who has failed under the old com- 
mandment, as restored is under the new, and is for ever out of the 
sphere of mere law, except as love understands it. What he does, 
he does according to the promptings of a heart alive to spiritual 
love. And be his love much as it may, it can never be more than 
is answerable to the Divine love. How much less, indeed, must it 
be than this ! Love pays best when it acknowledges that payment 
is beyond its means. Thus its meritoriousness is that it claims no 
merit. It knows, and thanks God for, its own worth ; but its boast 
were its undoing.' 


" Well, the ' decorous ' Mr. Grant, at the close 
of this cometary article, is ' kind ' and ' gentle- 
manly ' enough, after personal allusions to 
myself, false — and unwarrantable had they 
been true — to assault Mr. Hall, endeavouring 
to damage the author of what he admits to 
be one of the ' best and most useful religious 
publications which the present age has pro- 
duced, 5 by implicating him in my heresies. 
Mr. Hall had, in spite of ' adverse criticism/ 
presumed to commend the ' Rivulet ' at a public 
meeting. He spoke of it as having recently 
gushed from the heart of ' one of our ministers/ 
and called it a 'pure and refreshing' stream. 
Would you give out such a hymn as this at 
Surrey Chapel ? cries Mr. Grant, selecting one 
obviously among the least fit for public use, 
the ' little pool,' namely, in which he and his 
friends have so charitably and unavailingly 
attempted to drown me, and offering it as a 
fair specimen of my Christian Hymns. Surely, 
Mr. Hall is at liberty to commend a volume of 
hymns without people having a right to infer 
that he thinks them suitable for Surrey Chapel, 


or, indeed, any other chapel. Nobody but 
Mr. Grant, one would think, could have drawn 
such an inference. But when a man has the 
power of ' blowing ' his inferences through the 
sonorous, discordant trumpet of such a paper 
as the Advertiser, credulous people are apt to 
think that so much ' sound and fury ' must 
signify something. The misapprehension of 
the weak is through the misrepresentation of 
the wicked. 

"Thus, then, the matter stands during the 
month of February. And on the ist of March, 
there appeared a document, known now as 
' The Protest.' This piece of Protestantism, as 
all genuine Protestantism does, has given won- 
derful offence. As to offence, what matter ? 
When the offence of the Cross has ceased, the 
power of the Cross will have ceased too. All 
the best deeds in the world have been ' blunders * 
if resulting inconveniences can prove brave acts 
to be errors. And now I call the reader's at- 
tention to two things. First, that the Scripture 
never speaks lightly of sin and its strength 
for mischief, because the sinner happens to be 



foolish as well as wicked. One sinner de- 
stroyeth much good ; he need not be a par- 
ticularly clever or accomplished sinner to 
produce this effect. Wisdom alone is strong 
for ultimate successes, but folly is very power- 
ful for immediate ones. It is quite common 
for wisdom to fail in the outset, and quite as 
common for folly to succeed. It is true that 
the assailant of Mr. Ryland, and Mr. Hall, 
and Mr. Lynch, and Truth and Decency, was 
only Mr. James Grant; but then, though Mr. 
Grant is nobody, * Magna est stultitia et pras- 
valebit' — that is to say for a time. And 
secondly, let the reader consider that wise 
men, observing evil in a given instance, think 
not of the instance only, but of the class of evils 
of which it is a specimen. They seek to make 
the coming forth of evil in any particular Wrong 
an occasion for the rebuke and repression of the 
evil spirit itself. Remembering these things, 
shall we be surprised that Fifteen Christian 
gentlemen, having learnt from their Bibles 
what strength there is in folly, and desiring, 
for Christ's sake, to turn to the best account 


an available opportunity for rebuking Calum- 
nious Folly — should utter their quietly fervent 
Protest against Mr. Grant's procedures ? These 
gentlemen must have thought the religion of 
the Morning Advertiser consummate whitewash, 
the very stuff to beplaster that unholy sepulchre, 
a hypocrite's heart. They knew, too, from their 
dictionaries, that a fool is ' one who is puffed 
up like a bellows with wind.' And though 
quite aware that his blasts of rude wrath, 
editorial or other, cannot extinguish any celes- 
tial ' tongue of flame ' wherewith God has 
■'sealed* and empowered a righteous man for 
his service, they were aware, too, that these 
can fan a spark into a conflagration, and for 
awhile subvert souls and shake communities. 
They took, then, all risks in protesting, and 
did the thing, as all just things must be done, 
1 for better or worse,' as to the immediate issues. 
The Rev. Messrs. Allon, Binney, Brown, Flem- 
ing, Hall, Harrison, Jukes, Kent, Martin, 
Newth, Nunn, Smith, Spence, Vaughan, and 
White, protested against Mr. Grant's Reviews ; 
for, said they, ' if this is suffered to pass current 


as a specimen of Christian reviewing, then 
Christian reviewing will soon become an offence 
unto all good men.' Dr. Campbell, Mr. Grant's 
friend, says that these Fifteen present * an un- 
paralleled and a highly imposing array of 
learning, piety, public character, and official 
influence,' and describes them as * highly re- 
spected, reputable, and influential Metropolitan 
Ministers.' Mr. Grant, however, in his usual 
' decorous ' way, speaks of some of them as, 
in terror of his own great self, having 'hid 
themselves in the holes of their native obscurity.' 
I dare say the reader will remember the fable of 
the donkey that brayed so awfully like a lion 
that a sagacious creature observed, ' Why, even 
/ should have been frightened if I had not known 
it was you. 3 The ' Nunns, and Newths, and 
Jukeses, and Kents ' knew that the mighty 
voice was only Mr. Grant's voice. Perhaps it 
may be as well to refer to the ' holes ' of these 
gentlemen. The ' hole ' of Professor Newth, 
M.A., is called New College. In this com- 
modious 'hole' he lectures on Mathematics 
and on Ecclesiastical History, and, I dare say 7 


Mr. Grant might be admitted as a 'lay ' student 
on payment of the proper fee. A short course 
on Ecclesiastical History might do him good, 
and elevate equally the style of his own re- 
viewing and his estimate of Mr. Newth. Mr. 
Nunn's ' hole ' is Haverstock Hill, a very 
pleasant and rather conspicuous ' hole/ His 
church being thus set upon a hill, his light 
is by no means hid under a bushel, and he 
has no cause to wish that it was, seeing it is 
not a flaring light, with more smoke than flame, 
but a quiet one, that burns steadily. Mr. 
Jukes's ' hole ' is in a different sort of locality, 
which makes him all the more useful, as his 
light is one that ■ shineth in a dark place.' He 
is minister of Orange Street Chapel. And if 
Mr. Grant were half as careful to refer his 
'politics' to the teaching of wiser men than 
himself, as Mr. Jukes is to try opinion by the 
statements of Scripture, his readers w r ould 
certainly be much better off than they are. 
Mr. Kent's ' hole ' is at Norwood, where, 
knowing Greek far better than Mr. Grant will 
ever know English, and having a mind as 


harmonious as his disposition is amiable, he 
blends the saint and the scholar in a way that 
I should think would secure him from every- 
body's insolence except Mr. Grant's. The 
Protest to which these four ' obscure ' gentle- 
men were good enough to attach their names 
along with others, had, as early as the middle 
of last March, according to Mr. Grant, ' already 
acquired an imperishable place in the annals 
of Nonconformity.' It was even honoured with 
a place in the columns of the Advertiser, but 
the Editorial Postscript with which Mr. Ryland 
introduced it to the notice of his readers was 
not so honoured. And although when Mr. 
Grant issued his renowned pamphlet called 
the * Controversy/ &c, the cover stated that 
this Controversy was between the Eclectic 
Review and certain gentlemen on the one side, 
and Mr. Grant on the other, both this second 
Editorial Postscript and an important portion 
of the first one (namely, the letter appended to 
it) were omitted. Speaking of the unsolicited 
support of the Fifteen ministers, Mr. Ryland 
says that, ' next to the mens co7iscia recti, he 


would desire no better human protection ' — 
than such a one — ' against the assaults of 
opinionated bigots and self-constituted De- 
fenders of the Faith, who, to prove their regard 
for the glory of the Divine Being, violate one 
of his plainest commands, by bearing false 
witness against their neighbour, and insanely 
attempt to " erect religion on the ruins of 
morality ; " who, while loud in professions of 
attachment to the doctrines of the Gospel, prove 
themselves miserably deficient in those Christian 
virtues of justice and charity, apart from which 
any professed faith in the most orthodox creed 
is barren and worthless, " being alone." ' 

"The Reviewer — that is, Mr. Grant—say the 
Protestors, ' has invoked so solemnly the sacred 
name of evangelical truth to consecrate his 
criticism, that we, loving the Gospel, feel 
bound to enter our protest ; and one of our 
number, Mr. Newman Hall, having been 
severely blamed for his public commendation 
of Mr. Lynch's poems, we, sharing his con- 
victions, gladly place ourselves at his side. 
In a book of Hymns for the Heart and Voice 


we did not look for didactic theological state- 
ments, but we found,' &c. Now, I wonder it 
did not occur to these gentlemen that an an- 
gular and frosty ' theological statement ' dropped 
into a hymn would give it, to a palate like 
Mr. Grant's, all the effect of iced champagne. 
Indeed, I wonder I did not think of this myself. 
Only, if second thoughts are best, they are, 
it must be considered, latest also. These gen- 
tlemen did not find in the 'Rivulet' lumps of 
unmelted ice. They no more looked indeed 
for ' theological statement ' in a hymn, than 
in shrimp sauce you look for the shell of the 
creature whose delicate flavour you are enjoy- 
ing. Scientific religion is a kind of crustacean, 
and, as perhaps the reader is aware is the 
case with a lobster, sometimes comes completely 
out of its shell, not naked, but in a new one, 
the very fac-simile of the old one, only brighter, 
stronger, larger. The old one is then left 
behind, very lobster-like and very empty. You 
may see it any day in the Vivarium at Regent's 
Park. There Mr. Grant may behold the very 
image of his Theology — not a science conjoined 



to, and protective of, a living Religion — but the 
empty parade of a science that has no Life, 
within. This Lobster-case is the ' idol ' that 
the Editor of the Morning Advertiser hath set 
up ; and at what time ye hear the noise of 
the owl and the goose, the Watchman and 
the Record, and all sorts of dissonances, ye 
shall fall down and worship the empty Theology 
that the Editor of the Morning Advertiser hath 
■set up. 

"The way in which Mr. Grant received the 
Protest, and thereupon acted, reminds me of 
the great, but hitherto unrecorded, case of Sir 
Sulphur Vaunty. Sir Sulphur was a political 
brawler, who at last became so troublesome 
that he was openly condemned as a Brawler 
by the Twelve Judges, and the general good 
sense of his country ; and his property, that 
is to say, his name and fame, such as he had, 
were confiscated as a warning to others. What 
did Sir Sulphur do, but immediately issue an 
account of the matter under the title of 'The 
great Political Struggle between her Majesty's 
Twelve Judges and the people of England on 


the one side, and Sir Sulphur Vaunty on the 
other side/ And therein he glorified himself, 
as one against so many ; and the smoky fumes 
of his brain actually led him to conceive that 
he had routed the Judges — several of whom 
he mocked at by name in a most offensive, 
but ridiculous, manner. Mr. Grant had actually 
the presumption to talk of the rebuke he had 
received as if a castigation was the same thing 
as a Controversy. Was it likely that Mr. 
Martin, for instance, because he is strong as 
well as meek, would enter into Controversy 
with Mr. Grant ? Would he ' come down ' from 
* doing a great work ' and enter the * ring ' r 
Mr. Newman Hall was the only one of the 
Fifteen with whom there was even an appearance 
of Controversy. Having himself an eminently 
frank nature, he ' hoped all things,' and thought 
that even Mr. Grant would allow a flagrant 
misstatement to be corrected. Mr. Grant actually 
charged Mr. Newman Hall with not having read 
the Reviews to which the Protest refers. Mr. 
Hall endeavoured to set him right, and to cor- 
rect, also, other misstatements. Vain attempt! 


No ! like a character mentioned in the Scrip- 
tures, Mr. Grant ' raged, and was confident. 5 
His articles made more noise in Fleet Street 
than all the waggons and omnibuses that 
rumble there. Each Press in the Morning 
Advertiser establishment became a Battery, and 
the ' devils/ grimy with theologic gunpowder, 
filled London with the echo of their explosions. 
The smoke, like fogs from Fleet Ditch, rolled 
out of town far into the country. Mr. Grant 
took everybody for slain whom he saw through 
the smoke of his own artillery; and imagining 
his victories, proceeded to celebrate them at 
once with huzzas truly astounding. The air 
grew so dark, and the cry so fearful, that even 
the Earl of Shaftesbur}^, leaving in his hurry 
his Star of the Order of Berea behind him, came 
forth and answered a matter before he heard it, 
to the great edification and delight of the 
' Religious World,' and the still greater regret 
of his real friends. On March 15 the great 
Pamphlet came out, and on May 5 the seventh 
edition was thus prefaced, ' The extraordinary 
sensation produced by this publication, so far 


from subsiding, continues to increase.' It was 
during May that the Earl of Shaftesbury spoke 
of the ' horrid epidemic which had seized upon 
some of the brightest Nonconformist divines ' — 
his words furnishing, according to the Advertiser, 
a 'most accurate representation of the awful 
state of things which existed in the realms of 
Nonconformity.' The ' dreadful doctrines of 
the German Neologists ' were ' upon us.' Mr. 
Grant declared himself more gratified than he 
could express with such a ' noble ' testimony. 
* We have looked into the " Rivulet," ' says the 
Watchman, of May 28, ' and cannot conceive how 
any one can suppose the writer to be an Evan- 
gelical Christian : ' and then presently afterwards 
he remarks, that it ' is said, and not contra- 
dicted,' that Mr. Lynch, &c. Truly, I should 
have enough to do to contradict everything 
that is being, and has been, said of me. * Never 
contradict anything,' said a great and well- 
abused actor in political strifes, ' for if you con- 
tradict one thing, all the rest that you have no 
opportunity of contradicting will be taken for 
true.' 'Certain it is,' says the Record of June 

1 66 MEMOIR 01 T. T. LYNCH. 

13, 'that the "Rivulet," as a book of hymns, 
is destitute of all pretensions to poetry, whilst 
its theology, as has been well said, is better 
suited to the Ojibbeway Indians, who worship 
the Great Spirit, than to those who believe in 
the living truths of the Gospel covenant/ 
Poor Ojibbeways, perhaps there is a lower hell 
than even theirs — that of liars, who have spoken 
falsely in the name of the Lord. The Record 
then speaks of the 'fifteen rash apologists of 
Mr. Lynch and the " Rivulet," ' and of the 
'great force, great candour, and great temper' 
of the Rev. Dr. Campbell (for prior to this the 
Doctor had been issuing his paper thunders, 
and had been reproved by Mr. Brown), and 
of the many consolations he has under the 
'flippant assaults of such striplings as Mr 
Baldwin Brown. 5 Now it is certain that neither 
Mr. Brown nor myself are hoary-headed, and 
it is to be hoped we never shall be — in iniquity. 
But the one of us has said, and the other would 
say Amen to the words, ' Upon our Bible we 
may write, " Thou shalt rise up before the hoary 
head ; " the eye of this sage is not dim, nor his 


natural force abated ; his brow is grave, as with 
a burden of still unuttered truth ; his yet youth- 
ful eye is bright as with a new-fallen tear of 
mercy.' It is because Mr. Brown 'rises up' in 
homage to the real sage, that he will not bow 
down to the Papal Idol of the hour. And 
wherefore does he, or any other man, ' rise up ' 
before his Lord, but to show that he is ready to 
serve, and has, therefore, risen to ' smite/ if the 
command be, ' Go forth to battle ' ? If Mr. Brown 
were a stripling, which he is not, was there not 
a stripling named David, who did great things, 
and another stripling named Elihu, who spake 
them ? If the Church in its wisdom should 
found an order, called the Order of Divine 
Striplings, neither Mr. Brown nor myself could 
desire anything better than, in memory of 
services at least faithfully attempted, to have 
our breast decorated, yes, and hallowed, with 
its ' Cross.' 

" But I must now return again from June to 
March, as I have to speak somewhat particu- 
larly, though with brevity, of events intervening. 
A voluble, inflated man had assailed first myself 


and then the Eclectic Review, with an insolence 
happily but seldom equalled, and had been 
rebuked for his misconduct. A number of 
Christian gentlemen and ministers, associating 
in one group private worth, scholarship, diver- 
sity of gifts and broad, good fame, had, with an 
honourable regard to public justice, and an 
honourable disregard of popular clamour, chival- 
rously reprimanded the foe, and stood forth, not 
as my friends only or chiefly, but as men who 
felt a knightly consecration to the service of 
spiritual Religion, with its Courtesy and Liberty. 
True chivalry will never die till Christ does, 
and He is alive for evermore. Their castisration 
of himself Mr. Grant called a controversy with 
him ; as if the rod had a controversy with the 
fool's back. Like an impudent schoolboy, who 
had been birched for his impertinence, he 
swaggers into the play-ground, and tells all 
the little fellows that there has been a 'row/ 
that is to say, a controversy between him and 
the masters. Really I do not see what Stultus 
has to boast of because the rod that birched him 
has actually fifteen twigs, any more than a 


faithless soldier would have that he was to be 
'executed' by a platoon of fifteen fellow-soldiers, 
comrades in name, but of another and a braver 
spirit. Any one bullet would do the business ; 
the Platoon of Fifteen does but give the 
transaction more solemnity and moral effect. 
Well, the Controversy being thus originated, 
Mr. Grant, after 'execution,' is ten times more 
alive than ever, and 'edition after edition' of 
his pamphlet ' is flying through the air like 
wildfire,' at least so says the Christian Cabinet in 
its fifth notice. Wildfire truly. Fatuns etferox. 
During the happy months of May and April 
last, at many an Evangelical tea-table this 
pamphlet was as good as — or as bad as — brandy 
in the tea. But, after all, the Evangelical 
world had not yet got the ' real thing,' the 
'pure Glenlivet.' The man whose 'force,' and 
' temper,' and ' candour,' like his ' length,' 
'breadth,' 'height,' conspire to make him an 
individual of truly portentous dimensions, now 
comes on the scene. 

" Sound the trumpets, beat the drums, 
Clash the gongs, great Magog comes : 


Shout according to your manner, 
Ye who bear his dusky banner. 
Black it is, with gory stains, 
Praise him in your harshest strains : 
He is King of wrath and clamour, 
And his sign — The brazen hammer. 

"Truly may slain and wounded reputations 
cry out against the Rev. Dr. Campbell, 'Oh 
earth, cover not thou our blood. 5 His track, 
like that of the simoom, is marked by his 
victims. He hath shown no mercy. He even 
flatters without mercy, when flattery is his cue. 
This ' distinguished ' person, this man of Union, 
at least of the Union, now takes the field. 
Napoleon dismisses his subaltern and appears 
himself. Exit Grant ; enter Campbell. He 
came forward softly at the first, much as if 
Satan should present himself in a dress coat, 
with his tail hid in the pocket. He talked 
sweetly of peace and love : ' cooed ' plentifully, 
although suspiciously. The Rev. Doctor, ' in 
the prosecution of his truth-seeking and peace- 
making enterprise,' puts his hat over his horns ; 
but though the brim was broad, the wind was 
high. Off went the hat, and the well-known 


horns were revealed. Specimens of the Doctor's 
professional ' goodwill ' to myself abound in 
his pamphlet called ' Nonconformist Theology.' 
This consists of articles which, having been 
first published in the Banner during April and 
May, were then collected together, and then 
sold to those who would buy them, and dis- 
tributed to those who would not. It is to this 
pamphlet, in connection with another entitled 
' Negative Theology,' that two publications 
called * Songs Controversial ' and ' The Ethics 
of Quotation,' by Silent Long, relate. I must 
refer the reader to these * Songs ' and ' Ethics ' 
for my fuller opinion of Dr. Campbell's writings. 
By this time, he will understand, that is, by the 
middle of May, the controversial melee had 
become pretty general. Almost all ' religious' 
parties ' came to words ' about it then, or have 
done so since. Even the High Churchman 
condescended to look down from his tiptop 
elevation to see what was the matter, though he 
by no means condescended to learn the ' utter- 
most of the matter.' He merely said it was a 
< row ' among the Dissenters, and, turning to his 


clerical neighbour, sipped his port complacently. 
The whole of what is known as the ' Noncon- 
formist Press of the Capital' Dr. Campbell 
confesses was against him. The Nonconformist, 
the Freeman, the Patriot, the Christian Weekly 
News, the Empire, the Wesley an Times, &c., and 
many other Journals, Reviews, and Magazines, 
town and country, were all for the ' Rivulet ; ' 
the whole spirit and stress of their articles in 
favour of the Fifteen, and against the assailants. 
I for the hour, as I said to a correspondent, bore 
the Flag ; at me the arrows flew, and therefore 
around me the brave rallied. But, oh ! the 
queer ' theological ' characters that looked forth 
all grease and grimace from their several Caves 
of Adullam. And, oh ! the general shudder of 
suspicion that went through the country, against 
not me only, but (which affected me much more) 
the gentlemen who, for Truth's sake, had en- 
countered obloquy. It may well give me just 
pleasure to have now an opportunity of acknow- 
ledging respectfully the generous goodwill and 
firm, quiet courage they have shown. They will 
not regret their course. The air will be the 


clearer for this storm. The day will be brought 
at least a little nearer, when all iniquity will 
stop her mouth. Men will have more liberty 
to love one another, notwithstanding differ- 
ences ; and the result will be, that differences 
will grow less and agreement greater. The 
provinces of Religion and Theology will be 
more fairly and more beneficially distinguished. 
Men will see that those who vaunt their 
Theology against other men's religion have not 
even that truly of which they make their boast. 
Nothing in the progress of this painful but 
auspicious ' Controversy ' has been more notice- 
able than the utter lack of quiet insight, as well 
as of justice and kindness, in the ' Theological ' 
champions and assailants. As to their ' theo- 
logy,' really, to a man like myself, who, what- 
ever his crimes may be, has at least, as the 
Protestors say, exercised ' severe and patient 
thought,' it is utterly contemptible. Their fussy 
'service' to 'theology' is like that of under- 
takers' men who, in dreary, faded black attend 
'professionally' around a corpse. What have 
they done to make anybody truer, kinder, 


sedater, and more tolerant? They talk about 
the claims of God's justice ; but are they just ? 
The ' righteousness ' of Christ should surely issue 
in the righteousness of Christians. It is not the 
substitute for theirs, but the cause of theirs. I 
know not whether the reader has ever observed, 
as I have, a singular antagonism of pretension 
and character. The few people whom I have 
known to obtrude Love in their discourse, have 
all either been stingy or ill-natured ; and I 
have heard of a most unjust man who had 
continually in his mouth the words, ' Fiat justitia 
ruat ccbIuvi! Beware always of a man who is 
a great partisan for Theology. Depend upon it, 
like the Editors of the Record, and Banner, and 
Advertiser, he knows nothing at all about it. 
What presumption it is for these men, in their 
hurrying, talking, unmeditative life, to attempt 
to school the studious and thoughtful. Why, 
there is a hundred times more * theology ' in the 
4 Fifteen,' to say nothing of religion, than in all 
the Editors and Scribes put together that have 
attacked them. 

" Amongst the oddities of this Controversy, the 


conduct of the Christian Cabinet deserves a word 
or two. Did the reader ever hear of the Chris- 
tian Cabinet ?* Truly it is a cabinet not without 
curiosities. It is a little penny journal, just big 
enough to make a paper boat of to swim for a 
moment's sport, and then perish. The wind is 
very inconstant, but not so variable as this 
paper, which, indeed, changes its mind, like 
the wind its direction, without any very dis- 
coverable reason. On December 28, 1855, just 
after the appearance of the ' Rivulet,' its opinion 
was that the volume abounded with passages 
adapted ' to brighten and exhilarate the mind — 
to recover it when it is losing the proper tone of 
feeling — to exalt it with happy, holy thoughts — 
to clothe the waste and desolate places of the 
soul with fruitfulness and verdure, and prepare 
it for doing brave battle amidst the trials and 
discouragements of daily life.' The Cabinet 
quoted three hymns in illustration of these 

* " The Cabinet is getting now a little more self-consistent. Its 
conduct towards me has been ridiculous. But wishing it, under its 
new management, more wisdom, I can heartily wish it, as wiser, a 
good success. 


sentiments, and concluded, as well it might, by 
* cordially wishing the volume a wide circula- 
tion/ But on March 21 the Cabinet discovered 
that it had never seen the volume, and on May 
16, called it 'a little penny rattle of rhymery, 
by one Mr. Lynch.' This was somewhat of a 
descent both for it and me. However, when 
things get to the worst, they begin to mend. 
So on May 23, out came ' Mine Opinion/ that 
is to say, Mr. Spurgeon's opinion, which was 
communicated to the world through this impor- 
tant organ. Mr. Spurgeon acknowledged that 
he could ' scarce see into the depths where 
lurked the essence of the matter.' 'Perhaps 
the hymns/ said he, 'are not the fair things 
that they seem.' He saw enough in the ' glis- 
tening eyes ' of the mermaids to suspect they 
might have a fishy body and a snaky tail. But 
he confessed that he did not see the said tail. 
In fact it lay too deep for him to see, or for 
anybody else. This Review of Mr. Spurgeon's 
enjoys the credit with me of being the only 
thing on his side — that is, against me — that 
was impertinent, without being malevolent. It 


evinced far more ability and appreciation than 
Grant or Campbell had done, and indicated a 
man whose eyes, if they do not get blinded 
with the fumes of that strong, but unwholesome, 
incense, Popularity, may glow with a heavenlier 
brightness than it seems to me they have yet 
done. Mr. Spurgeon concluded by remarking, 
that ' the old faith must be triumphant/ in 
which I entirely agree with him, doubting only 
whether he is yet old enough in experience of 
the world's sorrows and strifes to know what 
the old faith really is. He says, * we shall soon 
have to handle truth not with kid gloves, but 
with gauntlets — the gauntlets of holy courage 
and integrity.' Ay, that we shall, and some of 
us now do. And, perhaps, the man who has a 
soul that ' fights to music,' 

' Calm 'mid the bewildering cry, 
Confident of victory,' 

is the likeliest to have a hand with a grip for 
battle and a grasp for friendship alike strong 
and warm. Mr. Spurgeon spoke on May 25 ; 
and now in October the Cabinet scarce knows 
what to think. A week or two ago it compared 



me to Apollos, and recommended Priscilla and 
Aquila to invite me to tea, and 'teach me the 
way of the Lord more perfectly.' And in the 
last number that I have seen, it expresses a 
hope that I ' shall turn out well/ I am sure I 
hope I shall, and that soon, and the Controversy 
too, for time loiters not. Time loiters not : this 
very afternoon the autumn leaves have crackled 
under my feet in the now early twilight. The 
dahlias droop pensively. And from the creeper, 
whose green branches I trained in spring, the 
red leaves have nearly all fallen. Time loiters 
not. I, the much-abused ' stripling,' am close 
on my fortieth year. To think of it stops my 
breath and my pen, and rather fills my eyes than 
my paper. I have both suffered and succeeded 
in such ways that indifference and ardour now 
attemper one another. ' Dissent ' cannot do me 
much more harm than it has done. As I stand 
in a cathedral, I say, 'Ah, how glorious you 
would be were it not for the clergy ; ' and then 
I add, ■ you are grand enough to rest patient for 
a century or two ; you are a tomb now, you will 
be a shrine by-and-by ; you wait for worshippers, 


and shall not wait vainly. The "old" spirit 
shall some day be the " new," seeing that Truth 
and glory are eternal.' But / am loitering, 
which should not be, seeing that I must hasten 
to end this Review. Well, then, reader, in the 
spirit of a 'fine old English Dissenter/ — and I 
assure you, if you are not cognizant of the fact, 
that our Independent grandfathers were as grand 
in their way as any cathedral, — let me ask you 
to accompany me to the Milton Club. On the 
1 8th of May was held there a Meeting of the Con- 
gregational Union, which, possibly, may prove 
its last, or the last of the Union as it now is. 
Possibly, I say ; for to conjecture is human, but to 
prophesy, divine. On the previous Tuesday, Mr. 
Baldwin Brown had, in the open meeting of the 
Union, protested against Dr. Campbell's treat- 
ment of Mr. Lynch, and been sustained by 
applause, prompt, full, fervent. On the Satur- 
day, 'the brethren' held a private conference. 
They talked the Controversy over, and imagined 
that they had bound their Samson with the ' new 
cords ' of a Promise that he should slay no more 
victims with his favourite weapon. Sincerely 


do I believe that many present desired things 
pure as well as peaceable. I not the less regret 
some things said then ; nor should I have been 
satisfied had Dr. Campbell kept the promise he 
was understood to make. The feeling of the 
meeting, I have been again and again told, was 
unanimous against his publishing in a pamphlet 
what he had issued against me in his Banner. 
But that was no full redress to me for being 
victimised by the Union's unscrupulous Editor. 
It was partial redress, inasmuch as it was at 
least a semi-public and influential protest 
against Dr. Campbell's course. The Union 
was content, Pilate-like, to scourge me and 
let me go. They did not wish to press matters 
to extremity. But, then, why should I be 
scourged ? Why should I be beaten openly, 
uncondemned by any lawful authority, nay, 
after having been justified and honoured by 
such authority ? The firmest front should have 
been shown against Dr. Campbell's whole pro- 
cedure. It was not. And in this — I say it 
regretfully and respectfully — Mr. Binney, I 
think, was not 'himself.' I must refer the 


reader to Mr. Binney's letter to the members 
of the Congregational Union for a full account 
of what he said at this meeting. The letter is 
most temperate and gentlemanly. Dr. Camp- 
bell's rejoinder to it in a series of Articles, re- 
published under the title * Negative Theology,' 
is in utter and in most discreditable contrast to 
it. But when Mr. Binney says, ' It was an 
error' — of the Author's — ' to call his poems 
hymns ; and it is an error to use them as such 
in Public Worship,' he admits an error which I 
very calmly and very firmly deny to be one ; 
and makes a concession to the enemy which I 
am sure he never would have done had he heard 
the hymns sung. But suppose there was such 
an error on my part ; what had that to do with 
the Criticisms (!) with which I was favoured? / 
had not published ' The Rivulet ' for congrega- 
tional use. I was, at least, too ' old ' for a folly 
like that. With my own congregation I made 
a private arrangement, satisfactory to them and 
to me.* To the public the book went forth as a 

* "We usually sing one hymn from the ' Rivulet' at a service. 
On the introduction of the Book, I delivered a Lecture on the Life 
and Times of our honoured Psalmist, Dr. Watts. 


book of Hymns for perusal, out of which the 
Churches might gradually adopt such hymns as 
seemed to them best fitted for general worship. 
Mr. Binney spoke, too, of the Protest as an 
error : ' Things had been better left to take their 
own course.' But was this the opinion of the 
Fifteen ? Is it now the opinion of the more 
thoughtful part of the Public ? Considerate 
men are now saying, ' This Controversy was 
necessary for the discovery of the intolerance 
and fierce tyrannic ignorance of the Religious 
World. 5 The Protestors have, indeed, done a 
real Protestant work. Dr. Campbell, Caiaphas- 
like, used words true (at least partially) in a 
sense other than he supposed, when he said of 
the Controversy, that * Nothing like it had 
occurred within the memory of the present 
generation ; or, perhaps, since the days of the 
Reformation/ Has Mr. Binney, then, with- 
drawn from the Protest ? No, assuredly. His 
references to myself and to the reviewers prove 
that. He was — with generous intentions, but 
with not enough cf caution as regards the cause 
represented in my person — too conciliatory to- 


wards Dr. Campbell and his party. I stand by 
my Book. I have published much beside the 
' Rivulet.' But had I no other book to offer to 
the public, I should confidently say, Judge the 
man by the book, is he not a Christian ? You 
would require, indeed, to know the man before 
you could say, having read this hymn and the 
other, his doctrinal opinions are such and such. 
But take the whole book ; and then I ask could 
any other than a Christian have written it ? 
Take its parts, and then I ask, is there one 
hymn unbeseeming a Christian, or which does 
not receive, as to the Author's opinions, sacred 
and illustrative light from its companions r 
Having expressed my regret that Mr. Binney's 
course at this meeting was not somewhat dif- 
ferent, how can I but also express my sense of 
the service he has rendered to ' our ' cause by 
the distinction of his name, and my sorrow that 
he should have been exposed to the vulgar 
indignities of the British Banner ? Leaving it 
to another time and to another hand to offer, 
whatever a sour or even a fair Criticism may 
wish to offer in abatement of Mr. Binney's just 


praise, I say — What in him, or any other 
honoured man, is the chaff which the wind 
driveth away, to the wheat which giveth seed to 
the sower and bread to the eater ? Mr. Binney 
has been a Religious Power, not in London 
Nonconformity alone, but in London life. In his 
broad humanity, and in his devout adherence 
to that elementary Christian truth which, be- 
cause elementary, is also profound, he has been 
strong, and of his ' fulness ' many have received. 
Many a single sermon of his has had more 
pentecostal force in it than a whole shower of 
' articles ' easily written and easily forgotten. 
And now he is of ripening years. Of a good 
fame, settled on too secure foundations to be 
wrenched from its ' hold ' by the assaults of the 
Banner and its ' company ; ' but of a heart still 
young enough to be noble, and therefore able to 
feel an indignity that it is yet able also to sus- 
tain ; I believe that, so far from regretting his 
championship of myself and of the cause which 
I represent, Mr. Binney, the more he inquires, 
the more will be confirmed and satisfied. How 
then, reader, stands the Controversy now ? On 


the 23rd September a private meeting of some 
principal members of the Union was held in 
London. For nearly twelve hours was the 
' Controversy ' debated. The usual autumnal 
meeting of that Union will not be held this 
year. 'Peace/ it is feared, cannot be main- 
tained. Newspaper articles in their varieties 
are still appearing, and opinions are being 
offered or obtruded according to the temper 
of the man whose they are. My own name, 
of course, has been, and is, very promi- 
nent in these wrangles and discussions, but 
I wish particularly to warn the reader against 
a mistake. This is not, as it has been 
called, the ' Lynch' Controversy. It is, in 
the principles concerned, your own contro- 
versy, reader — the controversy of the modern 
Church ; the controversy of Jesus Christ. The 
real question has never been, whether a par- 
ticular book is or is not adapted for use in 
public worship. The ' Rivulet ' was never offered 
to the churches as in itself a sufficient book 
of song. Whether or no the majority of its 
hymns are suited for public use is no doubt a 


question of some interest. And I shall not 
assume the language of that humility which 
is but a veiled egotism, and speak as if I 
undervalued them, considered in that respect. 
I do not. I believe their value for worship 
to be real, and leave the reader to put it 
high or low as he pleases. But a much more 
important question is, whether the book is a 
Christian book. If God has been pleased to 
try a great question of Spiritual Liberty, making 
the publication of my book the i case ' on which 
the question should be raised for trial, people 
of course must examine the book if they would 
get the full advantage of the first special 
inquiry. But the question in the highest view 
of it is one that far transcends in importance 
the estimate of a book or of a man. It con- 
cerns the liberty which men and churches have 
in Christ Jesus. Are we to enjoy God's own 
sacred permissions, and serve Him ' in the new- 
ness of the spirit, and not in the oldness of the 
letter ' ? We have our rights as against usurp- 
ing churches and ' doctors.' Our rights are 
God's grants ; grants righteously and mercifully 


made. They are franchises of that celestial city, 
in whose roll of citizenship our names are 
entered, though we are out on a holy warfare 
in a far and foreign land. We must defend 
our franchise for the sake of our brethren, who 
are or may yet be enslaved. Wonderful is the 
disclosure that the last nine months have made 
to me of the love of giving pain, the envious 
contempt, the intolerant ignorance, that prevail 
in so-called Christian Churches. It is as if 
Christ had become a name to curse by. The 
Goliaths of the creeds looking on me disdained 
me and cursed me in the name of their gods. 
And why ? — because my God is Christ, and 
not creed about him. I have had often in 
this journal and elsewhere to speak of the 
use of creeds as well as of their abuse. But 
surely the abuse has been and is now so 
frightful that we may represent creeds, as 
saying of Christ, 'This is the heir, come, let 
us kill him, that the inheritance may be ours.' 
The inheritance shall not be theirs ! The in- 
heritance is Christ's, and shall be. When 
people call you Christless, they often mean no 


more than that you are creedless, and creed- 
less only in the sense of not accepting all 
their phrases about truths as full and final, 
though perhaps you understand and revere and 
obey these truths far more than your accusers. 
Christ is «the Truth, and he that loves the 
Truth loves truths. There is no fear that we 
shall be indifferent to truths, if we be thoughtful 
lovers of Christ Jesus. But the love of creeds 
is not the love of truths ; it is the proud an- 
tagonist of that higher love. What think ye 
of Christ? Sirs, ye will not let us think of 
Christ; as soon as we tell you a little of our 
thought ye strike us on the mouth. Reader, 
we must guard the liberty of the learner, and 
that we shall the most certainly do if we our- 
selves have learned Christ in the exercise of 
our own liberty. I do not myself ask tolerance 
from the orthodox, as if I were only in an early 
stage of thinking, not knowing as yet unto 
what principal convictions my thoughts would 
grow. I know in whom I have believed, and 
my belief, thank God, is grounded and rooted, 
and thereupon are both buds and fruits. But 


I affirm it to be my right and duty to shield 
the liberty of inquirers, and to encourage its 
exertion. And I, for one, am ready to fraternise 
with men who are not in my view as orthodox 
as myself. And I am willing to take all risks 
as to my repute with the ' orthodox,' especially 
so called, so self-named. I deny their orthodoxy. 
I charge them with heresy. For as the advocate 
of a regenerate orthodoxy I distinguish between 
heresy of the mind and heresy of the will. If 
man were only a mind, then heresy would be 
simply a mental failure, and would admit, if 
of any, only of a mental cure. But man is 
more than a mind. And heresy may be a 
moral fault as well as a mental failure. The 
heretical temper is that of a man whose judg- 
ment is angry and partial, and who expresses 
his opinions with obstinate, arrogant self-will. 
It is Orthodoxy itself then that is the great 
heretic. Yes, and in the full sense of the word 
is Orthodoxy heretical. Its mind is wrong 
because its heart is not right ; the very truths 
it knows have a warped and incomplete ex- 
pression, because of its self-will. Both in 


temper and opinion Orthodoxy is heretical. 
Many a man wrong in opinion is right in 
temper. Many there are who would have 
become orthodox if only the orthodox would 
have let them. They should have striven more 
earnestly against their spiritual oppressors. But 
their weakness does not excuse these oppressors 
for such wicked exercise of strength. If an 
orthodox man be a proud or a timorous for- 
malist he will have no faith in the men, nor 
hope for them, who in paths diverging from 
many points are all travelling towards the one 
Zion. Their paths are inclined to one another 
at various angles ; their distances from the 
common centre are various too, but they are 
all going one way. And the heterodox man, 
if he be a man who resents the disciplines of 
Truth as well as the formalities of Orthodoxy 
as alike shackles on his self-will, may be easily 
distinguished for the wrong-headed person that 
he is by the lack of traveller's zeal to get 
onward to the true goal. He may be looking 
the right way, but he does not run well, nor 
indeed run at all. If, wishing to be indeed 


emancipated from the bond of a sectarian 
education, and to possess freely all that 
Christ's wisdom can give his followers, we will 
but consider the great aims of a holy life, and 
the great abiding necessities of the human 
nature that is to be made holy, we shall hope- 
fully say, the Christianity I seek for, the pure, 
powerful truth, can be no new thing. This, 
that is to save me, has saved thousands. This, 
of which I am to be so confident, and in which 
I am to be so glad, has given confidence and 
joy to my brethren through many an age. In 
the conviction that there are cardinal things, 
and in the determination to seek and possess 
these, and to regard all others in subordina- 
tion thereto, consists the security of the man 
who thinks freely. There is no freedom of 
thought which can be without damage and 
disgrace, except that which corresponds, both 
in its permissions and restraints, to freedom of 
action. We are not free to act against recti- 
tude and wisdom, nor free to think forget- 
ful of prime truths and chief necessities. Once 
let the trusting heart be united to Christ, 


so that of the works of obedient faith it can 
say — 

' Inspiring Saviour, unto Thee 
My work I give in fealty, 
Thy life I have and seek — ' 

and then the liberty of the soul in all studies 
of God's works and word may be safely granted, 
and its exercise will be found most healthful to 
the believing- man. The more varieties of 
thought and of expression there are, so only 
that variety does but indicate honest and 
progressive individual action, and so that agree- 
ment of holy hearts in main things is but deep 
and steady, the more may the Church rejoice. 
Let life be various as universal, if universal it be 
in its derivation of the Holy Spirit, through the 
revealed God in Jesus Christ. Then to receive 
a man who talks or sings in a new manner, or 
discourses earnestly on certain specialties of 
religion felt by him more than by others, is not 
to receive a new divinity, false as old ones, into 
the circle of these accepted ' vanities,' but to 
receive a new saint into the company of those 
who, however various their faces may be, reflect 


alike the ' light of His countenance' who is the 
central object of trust and love. Wherever 
there is an over-care about the acceptance of 
certain standards understood to be orthodox, 
there the great practical interests of righteous- 
ness are likely to suffer. Not to do good, not to 
be true, kind, patient, and faithful, is required, 
but to be orthodox. If you are opinionative 
instead of convinced, you are likely to put 
opinion in the place, not of conviction only, but 
of goodness too. Orthodoxy is often a mere 
city of tombs, and its angry defenders the 
maniacs that dwell there, and who cry, We live 
among the tombs, why cannot you r and then 
they rush on us. But, oh ye poor possessed 
ones ! let us cast out from you the legion spirits 
of wrath and clamour, and you will live quietly 
in that city of God, the Church, where Truths 
are ' houses not made with hands,' but spacious 
and strong, because heavenly. That temper of 
mind which so cavils at and suspects every- 
thing spoken freely of matters of spiritual faith, 
does great mischief by preventing a sweet and 
broad humanity from appearing in the substance 



and tone of our religious teaching. We may 
actually be charged with heretical perversions of 
the truth, because we have a genuine interest of 
a wide sort in the natural satisfactions, occupa- 
tions, hopes, and sorrows of man. Surely God 
cares for all things and days as well as for all 
creatures. He would have in us not a conceit 
about to-day's importance, but a hearty interest 
in to-day's concerns. Yet if a man does not 
keep himself close to the petty routine of pulpit 
usage, if he leaves the wearying and withering 
punctilio of orthodoxy, then he is ' unsound ; ' 
he is giving people other food than the simple 
bread of heaven. In escaping from official 
formalism he has wandered from God. To be 
in sympathy with what is human, is to be in 
remembrance, often very sorrowful remembrance, 
of what is grievous and wicked, but it is to be 
in sympathy too with what awakens enterprise, 
educates affection, gratifies curiosity, and enter- 
tains and refreshes all the man. If any one is 
talking eloquent talk about liberty and pleasure, 
forgetting the malady which both mars with its 
pain and corrupts with its spreading unhealthi- 


ness, we must rebuke him, and withdraw from 
his influence to a better. For wisdom looks to 
present need, and will not, to engage in mental 
sports, leave the heart's sorrow and craving- 
sickness uncared for. But how can a wide and 
really sympathetic humanity do otherwise than 
make us earnestly affirm and exhibit those 
controlling and consolatory truths which make 
the chief part of an orthodoxy that is really 
worth caring for and defending ? The earliest 
test of orthodoxy was the love of Christ, and no 
later will prove a better. If we love Christ we 
shall love men ; if our humanity is broad and 
deep we shall love Christ the better, for such 
was his. Without freedom and sympathy of 
soul, our creed will inevitably come to live only 
in the superficial region of our nature. It will 
be, not the delight of our soul, but the shield of 
our respectability. It will be our mere * dress 
of society.' We shall go out * dressed ' therein 
to the soirees and dinners of the ' religious 
world/ It will not be for the discovery of our 
true character, but for the hiding rather of what 
we are, by the obtrusive avowal of what we 


would be thought. Let him that thinketh he 
standeth, and that in the sacred enclosure of 
divine doctrine, take heed lest he hold the truth 
in its worldly power instead of its heavenly ; for 
respectability rather than salvation ; in com- 
placency with it as his, rather than in the love 
of it as God's. Sloth, Fear, and Jealousy are 
three chief guardians of a spurious orthodoxy- 
Sloth hates the honest exertion for which 
personal conviction calls ; Fear hates the 
questioning spirit which it is so hard to rule 
and which is certain to claim, and justly claim, 
somewhat the granting of which orthodoxy feels 
as loss ; and Jealousy hates the display of moral 
and intellectual powers which challenge respect, 
win what they challenge, and put to shame 
those who boast more, but own less. That man 
is the best conservative of the faith who is 
conservative of His love in whom the faith has 
its origin, and who seeks by ' faith ' those ends, 
namely, the restoration of human beings to 
righteousness and happiness, and their estab- 
lishment therein, at which He aims. Christ, as 
a Person, gives at once clearness and fulness to 


our Christianity. 'Principal things about a 
Person ,' I have said in the 'Letters to the 
Scattered/ ' are more simply and effectively 
spoken than about a doctrine expressed in terms 
of the intellect alone ; while yet the subject is 
less exhaustible, and the discourse on it may be 
far more various. Indeed, a Divine Person is an 
inexhaustible subject. If Christ be such a Person, 
then He hath the pre-eminence; and if He hath 
not the pre-eminence, should He, can He, con- 
tinue to have the prominence ? ' We are servants 
of Christ — students of wisdom. The service is 
simple as it is great ; the field of study open as 
it is wide, and productive as it is open. I am 
continually teaching that the spirit of Christ is 
the spirit of character, and that if we live by 
Him, we live like Him. And here I may quote a 
few words from Mr. Porter's l Lectures on Inde- 
pendency.' This gentleman is my brother-in- 
law ; and Dr. Campbell speaks of us as the two 
' Iconoclastic brothers.'* The peculiarity of Mr. 

* "Mr. Porter is not only my relative, but my senior and 
honoured friend. Why, then, should I not have liberty to say that 
his recently published * Lectures on the Ecclesiastical System of 


Porter's ' destructiveness,' the words I quote will 
indicate. Speaking of association in a church, 
and the conditions of membership, he says, ' For 
a confidence based chiefly, or to a large and 
perceptible extent, on avowed community in 
creed, I would substitute a confidence based on 
a man's apparent ruling tendencies, inclinations, 
and either incipient or ripened sympathies ; 
confidence in personal character, on a general 
profession of faith in Christ, taking the place 
of confidence in statements of dogmas and 
accounts of spiritual experience. Each of these 
bases may include somewhat of the other ; but 
they are sufficiently distinct to be popularly 
described as, The one, Manifest general cha- 
racter guaranteeing the soundness of a general 
Christian profession ; and the other, Statements 
of things invisibly believed, and of experience 
invisibly felt, apparently so correct as to 
guarantee the general character' (pp. 260, 261). 

the Independents ' are distinguished by power and Catholicity ? 
The reader, whether he agrees or differs, can scarce but be benefited 
by their perusal. The acknowledged orthodoxy, too, of Mr. Porter's 
creed gives all the more force to the words quoted above. 


Tried by the tests which thus best exhibit fitness 
for membership in a particular church, I think 
the Theological opponents of the ' Rivulet ' and 
of the ' Fifteen ' certainly show their unfitness 
for leadership in the Church general ! They are 
the advocates of prescription and of slavery. 
Their * incipient or ripened sympathies ' are 
rather with literal creeds than the spiritual 
Christ. Those of the Fifteen who best knew 
me testified to a conscious union with me in 
common Christian sympathies. Yet this our 
opponents and their adherents counted as 
nothing, nay, as ' less than nothing and vanity.' 
' But his doctrines ; what of his doctrines ? ' 
they cried : as if Christian sympathy could be 
real and Christian doctrine wholly discrepant. 
Christian sympathy is a much better guarantee 
for unison in the tone of feeling about prime 
Christian truth, than an orthodoxy professed in 
common is for a union in works of love and 
righteousness. I retort upon my adversaries 
their own charge : they are unsound. The truth 
is not in their heart, or it would be in their eyes, 
and they would see proofs of a ' Christian trust,' 


such as can only come by a meditative and 
appropriative study of Christ. They must be 
deliteralized, and use their tongues less, and 
their hearts more, before there will be any 
' soundness ' in them. Their heart is not sound 
in God's truthful statutes ; and till it becomes 
so, their minds will never see and teach * sound 
doctrine' as to the truth. As long as ' ortho- 
doxy' is a word whose chief use lies in its 
abuse, I will neither guarantee any one as or- 
thodox, nor accept a guarantee myself. When 
I find a man quite wise, I will believe that it is 
possible to be quite orthodox. I firmly believe 
myself to be more orthodox than my accusers ; 
and I highly value scientific theology, of which, 
except as a thing of ' words and names,' I 
believe them to be grossly ignorant. But I will 
not, oh reader, offer to you any creed whatever, 
as my ultimatum, or as what I recommend for 
yours. I have ever spoken out freely what I 
believe, being bold, because cautious. For 
when a man is pretty sure of what he has to 
say, he may be pretty free in his manner of 
saying it. Variety of expression is the neces- 


sary result of individual reflection on the 
common truth. Unity in chief things is best 
illustrated by the free activity of a formative 
opinion as to things secondary or as yet 
undetermined. I have much yet to say, but 
I must not now say more. Opportunities will 
arise for communicating with that portion of the 
public that is willing to hear me. I have often 
had to protest against things called Christian, 
but I have ever done so in the name of Christ. 
A ' worldly' protest against 'spiritual' evil is 
often necessary, but always insufficient. We 
must protest as Christ's disciples and soldiers, 
and in his name, against things and men that 
assume that name, but possess not his spirit. 
And now I respectfully commend to you the 
' Rivulet ' as what it is — a rivulet. I ask from 
you honour for the Fifteen. They are faithful 
men. I have not separately named Mr. 
Fleming, the diligent pastor ; nor Mr. Harrison, 
who has proved that a man most amiable may 
be most steadfast ; nor Mr. Vaughan, whose 
principles are as good as his Literature ; nor 
Mr. Spence, in whom suavity and sense are 


alike conspicuous ; nor Mr. Watson Smith, 
with his strong head and tender heart ; nor 
Mr. Allon, who is zealous to serve and not 
afraid to suffer; nor Mr. White, with whom 
Falsehood does but enter the contest to leave it, 
as Ananias left the presence of St. Peter; and 
in thus naming them, I do but give a slight 
Index of their excellencies ; the table of con- 
tents, not the contents. But to them, and to 
my faithful friends, Mr. Brown, Mr. Newman 
Hall, and Mr. Martin, as well as to Mr. Binney, 
and to the ' obscure' gentlemen who Mr. Grant 
fondly hopes came forth from their ' holes ' for 
this occasion only, I feel convinced that the 
great cause of religion owes a debt which 
will not be unacknowledged. Demons shriek 
loudest when they are departing from their 
victims. Let us not think that vaunt, and 
calumny, and phariseeism are conquering, 
because they cry. They cry because they are 
overcome. The Editor ' Mounted ' * must dis- 
mount. The c religious world,' that odious 
compound, must yield to analytic spiritual 

* One of the ' Songs Controversial.' 


forces ; the religion made worldly must separate 
from the world made pharisaic. And then the 
Church, having Religion for its soul and the 
World for its many-membered body, will be 
known and honoured. Organizations must 
surrender at discretion unto Principles. Letter, 
which to Spirit is as flesh to the soul, must 
cease to be fleshly. The propositions of our 
creed must be as stone steps for advance, not 
as stone cells for imprisonment — cells in which 
the liege servants and the champions of great 
Liberty lie manacled like felons. Things old 
must be honoured only as they are honourable ; 
the Bible being reverenced, but old clothes and 
the old serpent eschewed and abhorred. Things 
new must be accredited and welcomed, as they 
submit themselves to the court of just inquiry, 
and succeed in establishing their claim. Men 
who are secretly loved and honoured must be 
openly recognised. Truths must be accepted, 
because their souls may be read in their faces, 
not because they bear a letter of introduction in 
their hand from Churches established. Books 
must be valued not merely because they are 


distinctive of ' our ' principles ; but also, and 
yet more, because they bring into communion 
with us, by the sweet sympathies of religion, 
many who differ from us in things ecclesiastical 
and sectarian. No more must we put bitter for 
sweet, and sweet for bitter. No longer must 
every man be a briar, yet no man even a sweet 
briar. In the fragrant otto of roses, no more 
must we deny that the rose is present in essence, 
because it is absent in form. We must even 
learn to perceive the fragrance of Sharon's Rose 
in hymns that present us no full delineation 
of this Plant of Renown. Our love must be 
without worldly guile and softness ; our hate 
saintly and not devilish. Christ must be more 
in our hearts than in our newspapers. And we 
must be ready to believe in the strong inward 
framework of Theology, without requiring that 
poor Religion should have its bones sticking 
through its skin in order to get credit for having 
bones at all. We must be as careful of entering 
a Controversy as of beginning a war; and as 
careful when once entered to do our work 
thoroughly, as we are not to have a war ended 


till a just peace is established. We must 
believe in ourselves because we believe in 
Emmanuel, God with us. To us the rod, though 
used, must still be the servant of the Cross, and 
we must conquer our foes by suffering them to 
crucify us, rather than by threatening them with 
crucifixion. He that dies for Christ lives by 
Him, yea, and with Him, for evermore. The 
Lord hasten these things in his time. 

" « How long, O Lord, how long ? ' " 

It is not uncommon to hear the "Rivulet" 
Controversy spoken of as something to be put 
out of sight and forgotten ; but that is a mis- 
take, for it bears several salutary lessons, and 
even some consolation. For consolation it may 
be said, that the outrage on Mr. Lynch rendered 
similar outrages from thenceforth impossible. 
His suffering was the means of widely enlarg- 
ing the spiritual liberty of the Nonconformist 
ministry ; and whilst such another panic has 
been made impossible, the circumstances yield 
clear and curious evidence of how panics are 
got up. First there are the ecclesiastical 


" roughs," who shriek " Heresy ! heresy ! " with 
neither the intelligence to discriminate heresy, 
nor the susceptibilities that heresy would offend. 
Then there are the lovers of scandal, who take 
up and propagate the cry, affecting sorrow 
whilst luxuriating in the opportunity. Then 
there is the multitude, which enjoys the excite- 
ment of alarm, and a larger multitude whose 
alarm deepens into serious fear ; and as the 
tumult intensifies, there is no limit to the ex- 
cesses the terrifiers and the terrified may com- 
mit. Even wise and thoughtful people get 
drawn into the vortex of the common insanity ; 
and these, when the hubbub is over, are dis- 
gusted with themselves, and naturally desire 
oblivion. Such a panic was the " Rivulet " 
Controversy. As for Mr. Lynch, the last charge 
any reasonable creature would have preferred 
against him was that of heresy ; but the charge 
once made begot suspicion and distrust that 
were never wholly dissipated. And to his frank 
and sympathetic nature — a nature, as the poet's 
ever is, " tremulous with sympathy " — such sus- 
picion and distrust were very grievous. A 


rougher character might have encountered the 
notoriety thrust upon him with defiance and 
welcome ; but to him it was not only cause for 
painful concern that the multitude should be so 
maddened and misguided, but that he should be 
regarded askance by some who might have been 
his friends had they known him aright. The 
mischief was, however, done, and for him there 
was only patient endurance. 

At the same time let it not be supposed that 
Mr. Lynch was left to stand alone. His congre- 
gation, and those who had any real acquaintance 
with him, were wholly unaffected by the uproar. 
And from the outer world of Nonconformists 
came letters of sympathy and votes of confidence 
and encouragement, which proved abundantly 
that the voice of the mob was not the voice of 
the people. Then, too, the secular press was 
generally friendly, although the desire to point 
the moral, " See how these Christians, and 
especially these Dissenters, love one another!" 
was sometimes too obvious. But so it ever is. 
Christ's nominal adherents are His worst anta- 




A LARGE portion of his vacation in 1856 
Mr. Lynch spent in Lincolnshire, preaching 
for a Baptist minister during his absence. But 
he was not allowed to rest in peace. Almost 
daily the postman brought some offensive paper. 
One day, with the Delhi Gazette in his hand, he 
could not help being amused for the moment 
that he, a man so peaceable, should have his 
name borne over the world as a word of 

Here too, however, in Lincolnshire "the com- 
mon people heard him gladly." " Oh, sir," said 
a carpenter working at his bench, and with a 


countenance full of affection, " I am longing for 
Sunday to hear you again." 

To one to whom he could " speak out of his 
heart," he often expressed astonishment that he 
should be thought to aim at peculiarity of phrase- 
ology. "In my young days," he would say, 
" when I heard doctrinal phrases from the pulpit 
which I did not understand, I used to think, if 
ever I preach, I shall always set forth my mean- 
ing in simple language. I never desired to be, 
what I am called, ' peculiar.' " The charge of 
peculiarity had, however, this justification — that 
he was peculiar in simplicity and naturalness. 
Of any sort of affectation he was incapable ; and 
there never was a preacher who, in the pulpit 
and out of it, was so completely the same man. 
Then, too, he was no repeater of common- 
places, but spoke habitually from his own 
experience ; and, as he remarked in the pre- 
vious chapter, "Variety of expression is the 
necessary result of individual reflection on the 
common truth." 

To an admirer of Swedenborg in Yorkshire 
he wrote — 



"Kentish Town, 17th November, 1856. 

" I think Swedenborg would have most respect 
for those who value his writings, but refuse to 
join a sect called after his name. Swedenbor- 
gianism would make a new church impossible. 
The only new church I wish for is the old church 
reformed, and expanded according to the wis- 
dom of our One Great Master. Swedenborg was 
a real Christian, as well as a wonderful man — a 
great contributor to the spiritual work of the 
modern age, but still a man of some real and 
great deficiencies. 

" The ' Rivulet ' has been the means of reveal- 
ing the thoughts of many hearts — and very bad 
and gross thoughts some of them have proved. 
Oh, how blind and wicked are many who talk 
loudly of the Lord, yet neither know his word 
nor do his work ! 

" There is great need of spiritual reformation 
in our country, but those who are forward in 
the work must be ready to suffer. It is still 
true that without shedding of blood nothing 
effectual can be accomplished. The Saviour 
must be the Sufferer. 

ILLNESS. 2 1 1 

" I am happy to , find by letters that I receive 
that there are scattered up and down many who 
wait for the consolation of Israel — that consola- 
tion which can alone come through an effectual 
manifestation of the Truth. Some of these are 
prepared, we may hope, both to suffer and to 
support those who do. Regenerate orthodoxy 
is what we want. I think you will find it include 
all you value in Swedenborgianism, without, 
as you say, the crudities of the New Church 

In 1856 his friend, Dr. Samuel Brown, the 
philosophic chemist, died ; and to his widow he 
wrote — 


"Kentish Town, 2^rd January, 1857. 

" I have received your letter, and it made me 
sad because I felt you must have expected to 
hear from me before. Very often have we 
thought of you, and I have been wanting to 
write to you. But knowing that you have 
many friends round you near enough for effec- 


tive daily sympathy, feeling (as always) how 
little the verbal consoler can do, and being 
somewhat unusually burdened with customary 
care, I have delayed writing till some day when, 
if a good word did not offer, a common one 
would not be pain and offence. 

" The gentle ministry of time has been and 
is helping you — Time whose ministry is not to 
speak but to be with us in the sympathetic com- 
panionship of a holy silent Presence. You are 
rich, too, I know not how rich, in your chil- 
dren, a husband's best, though sometimes most 
anxious, legacy. So, with friends near you, 
children about you, tender memories of a real 
wedded life, soothing angel influences of Time, 
and faith in the chief and all-sufficient Friend, 
I may hope it is well with you. Accept from 
us, I beg you, the expression of a sympathy felt 
truly since we heard of your loss. Perhaps 
some day we may again see you here or in 
Edinburgh, and then we shall like to hear what 
you may feel able to tell of those shadows that 
did not end in night, but rather preceded the 
true Dayspring. The Spiritual World becomes 


more and ever yet more real to me. It is not 
far from any of us. We are known, watched 
and helped, as I believe, by many who have 
gone before. There is not a great gulf fixed 
between earth and heaven so that there can be 
no visitation for us of ministering spirits. There 
is a bridge at least passable by those to whom 
God gives his sacred passport, and we, if we 
cannot go over to the other side and return, 
have some prospect across and upwards, and, 
when we make the journey from earth, may 
hope to be met and conveyed by some who have 
unseen attended our journey on earth. . . . 

" My wife sends her best regards to you, or, 
rather, I do, and she her love, for that is 
woman's word, and a true word it is. Our 
little son I do not think you will remember. 
He shows me how dear my friends' children 
must be to them ; so with best wishes for 
yours, — I remain, yours most truly." 

Here is a bit of his mind to an "orthodox 
correspondent," and such correspondents were 
by no means uncommon : — 



" You write, * If you are orthodox, as you say 
you are,' &c, &c, and then add, ' I am orthodox/ 
Now my one word is this, — Is there any reason 
why I should believe you to be orthodox on your 
word, which' there is not for your believing me 
to be so on mine ? 

" Spare yourself the trouble of writing a reply, 
but please consider this. 

"' Sound' as you may be in the faith, I am 
sure you are far too shrewd a man also not to 
know that when heterodoxy is the charge, 
honesty is the offence. 

" If you would preach some day on these 
texts, 'He that departeth from evil maketh 
himself a prey,' and 'Your brethren that hated 
you, that cast you out for my name's sake, said, 
Let the Lord be glorified ; but He shall appear 
to your joy and they shall be ashamed,' you 
would say many good things, and if you would 
preach in careful remembrance of your own past 
career, whilst you might warn the inexperienced, 
you would at least not condemn the innocent. 
You condole with me on my supposed ill-repute 



1 with the churches of the living God,' so you 
write. I think you might much rather condole 
with me on the injury done me by those who 
have fallen into the snare of the living devil. 

" I thank God I can stand alone ; but I thank 
Him, too, that I have a hearty love of good 
company when I can get it, and that I count 
the grateful pleasure of indebtedness to friend- 
ship as one of the sweets of life." 

Sustained at this trying time by the fidelity 
and increased affection of his congregation, his 
health nevertheless began to suffer from the 
incessant annoyances to which he was sub- 
jected. Eighteen hundred and fifty-eight was 
a sad year of neuralgic pain and great de- 
bility. He yielded to advice and tried change 
of air and scene more than once, but the fatigue 
of travelling counterbalanced any advantage, 
and he was glad to return home and resume 
work, wherein he persevered in a manner which, 
to those who knew his real state, appeared 
marvellous. After nights of severe suffering 
he would preach both morning and evening 


with amazing energy. Indeed, for some months 
his only respite from pain was when en- 
gaged in his public ministrations, so that it 
was sometimes playfully said, that he ought 
to live in the pulpit. But it was impos- 
sible for this state of things to last. On the 
1 6th of January, 1859, he preached twice, as 
usual. Throughout the week his sufferings 
were very great, though he attended the 
Thursday service ; but on the following Sunday 
morning he became so seriously ill that he could 
not rise, and a messenger was sent to Mr. 
Woodward (afterwards Queen's Librarian), who 
kindly undertook the services of the day for him. 
He was never seen in public again for a year, 
and then only to give a short address. His 
sudden disappearance from the pulpit was a sad 
trial to his congregation, the greater part of 
whom, seeing the vigour with which he had 
been preaching, had no idea of the past twelve 
months of pain and weakness. A physician 
having called to inquire for him, and wit- 
nessing the exhaustion to which he was reduced, 
lost no time in representing to the deacons that 

ILLNESS. 21 7 

a long rest, with ease of mind, was absolutely 
necessary. The promptitude and earnest sym- 
pathy of this kind friend was quickly responded 
to, and a warm-hearted letter of condolence 
was sent to Mr. Lynch, to which he replied as 
follows — 


" By Air. Foster mid others. 

"London, February n, 1859. 

" My dear Friends, — I thank you much for 
the kindness with which, without waiting for a 
communication from me, you have urged me to 
take a lengthened rest. Quit work for a time I 
must ; no choice is allowed me. But I feel 
happily free to doubt whether I need do so for 
so long a period as twelve months. If I ought, 
I will ; but I hope a shorter time will suffice. 

" It is quite as much to my own surprise as it 
can be to yours, that I have been suddenly 
compelled to relinquish preaching. I have not 
been accustomed to disappoint you ; and, during 
nearly ten years' ministry in London, have been, 


until now, absent from the pulpit through illness 
one Sunday only. Last year indeed, finding my 
strength failing, you were good enough to extend 
my autumn holiday, and I was away from you 
nine Sundays, instead of five or six. But previous 
to this, even as to holidays, I had been temperate 
almost to abstinence. For my ability thus to 
persevere I feel very thankful. And if any one 
says, 'You have sometimes kept on when you 
should have left off/ I confess that I have. But 
whilst I am thanking God for my work itself, 
I am sure you will not wish to throw a stone at 
me for the blemishes of that work. I admit 
that I have never been able to detect perfection 
in myself, even on the closest scrutiny ! 

" My own experience, as well as my observa- 
tion of others, has taught me that folly grows in 
all soils, the poor ones and the rich. In the 
garden of the Lord you may often find an ugly 
bit of Pride growing near a fine plant of Thank- 
fulness ; so near, indeed, as to be almost hidden 
by the leaves. And the spiritual husbandman 
frequently meets with a Tare called Self-will, 
remarkably like the wheat of Godly Zeal, yet 


having very different and, indeed, intoxicating 
properties. My physical qualifications for the 
ministry have never been admired. My body is 
what my friends call a ' fragile form,' and my 
enemies, expressing themselves more clearly, ' a 
gaunt, hungry-looking figure/ Surely then I 
may avow myself grateful, even at the risk of 
being taxed with a little pride, for a per- 
severance which has given proof of the sustain- 
ing power that religious convictions afford. My 
medical friends, though peremptory about rest, 
speak very hopefully as to my regaining 
strength. I am rather worn than sick, weakened 
in nerves than in mind. It is from simple 
exhaustion that I suffer — an exhaustion that has 
suddenly, though not without warnings, fallen 
on my heart. That organ sinks and flutters, 
and plainly tells me that unless I rest it must 
cease to serve me. Shadows, as of death, have 
in these late weeks often come upon me, giving 
solemn admonition of that hour which, to the 
senses, is the Gate of Darkness, but to Faith 
the Gate of Day. I would not live alway, but I 
would be spared a little before I go hence. I 


wish to learn more wisdom, and to do more 
service here : to amend my faults, revise and 
advance my work, and manifest yet more fully, 
if God permit, the integrity with which my 
conscience bears me witness, I have ' served in 
the Gospel.' It is a great comfort to me now, to 
feel that, if I am permitted to resume my work 
among you, it will be to our mutual and equal 
pleasure. I know that even a few months, and 
much more the full round of twelve, must bring 
unexpected changes. I may never meet you 
again as I have met you. But of those who now 
part from me with such true expressions of 
esteem, I may hope that even the majority will 
be both able and glad to welcome my return. 
But it is to you I hope to return, not to the 
building in Grafton Street. In that church, at 
least in its present form, I have no wish to 
preach again. The thought of it is in no sense 
fragrant to me. But between the congregation 
and myself the union is most cordial. Amid the 
accusations which foolish men have brought 
against me as a religious teacher, and into the 
truth of which many better men have been too 


indifferent or timid to inquire, you have stood 
with me unperverted. Mutual fidelity has its 
reward in mutual confidence. Heaven blesses 
it secretly here, openly hereafter; sometimes 
in the open view of men, even here. In all 
essential qualifications for the ministry, I rather 
hope for increase than fear diminution. God 
may greatly bless this fallow time to the enrich- 
ment of the soil for future harvests. If a new 
morrow be given us, let us hope to do a better 
day's work than we did yesterday. We are as 
sure of troubles in this world as of waves on the 
sea. But while the waves toss, we travel. I 
have nothing to recant, but much to perfect. I 
have preached the gospel of God in Christ faith- 
fully, however imperfectly; never changing the 
basis, but still seeking to build up more and 
more firmly a structure of Truths and of Souls 
upon that one great foundation. 

"I commend you to Him who is Himself the 
Word of Life, and who will minister by His 
Spirit the consoling and strengthening power of 
His own words to all who walk in truth. The 
discretion, unanimity, and kindness, you have 


recently shown, are as comfortable to me as 
they are commendable in you. In all things 
good, may you continue and abound. 

" I am, most truly yours, 

"Thomas T. Lynch." 

It was thought advisable to give up the 
chapel in Grafton Street, with the hope that, 
should another be required, means would be 
found to procure one more suitable. 


1859 — i860. 

' I ^HE leading members of the congregation 
met monthly for business and conversa- 
tion, a letter from Mr. Lynch being an addi- 
tional attraction. He wrote — 

"qth April, 1859. 

"When I heard of the monthly meetings, I 
was at Bournemouth, a quiet place by the sea. 
There I sat often watching the long line of 
the tidal wave break with soft thunder into 
the whitest of foam, and letting the mingled 
peace of the sky and power of the sea transfuse 
themselves into my body and soul. The ' saving 
health ' of God as it operates upon us in nature, 


and in Scripture, is an essence : it is impalpable, 
invisible ; gentle, but mighty to save. It is in 
the presence of what is palpable, of the objects 
and scenes of nature, the narratives and truths 
of Scripture, that we feel the working of this 
essential life. But the Life is more than what 
we see or what we read. There is a blessing 
which the waves bear in upon the soul as 
they break upon the shore ; and a blessing 
with which the words of Scripture fill our heart 
as the sound of them fills our ear. . . I am 
much better, so much as to make me anticipate 
with grateful hope, though too with occasional 
impatience, the speedy renewal of my service 
among you. I have not forgotten the proverb 
I learnt as a schoolboy, 'Hasten slowly. 5 It is 
so only that we can hasten safely, whether to be 
healthy, or happy, or wise, or rich. But, says 
Paul, I press forward ; and when he exhorts us 
to persevere, it is to run with perseverance. 
There are some things which if they be hurried 
will never be done ; and some which begun 
promptly and prosecuted with steady zeal, 
are done well because they are done quickly. 


" I hope to be as well as ever I expect to be in 
this world, much within the year you have 
allowed me ; but will try to hasten without 

" You who have long been building a church 
in the air, must now get one erected on the 
ground. You should all of you use all dili- 
gence. You will work well if you work 
promptly. Large things, as well as little, may 
be done in a lingering, provoking way, or 
done much more briefly, and quite as well or 
better. If you put an egg in hot water, and 
place the vessel on the table, the egg is ready 
for eating in about ten minutes ; but if you put 
the vessel on the fire you may have your 
breakfast in three minutes and a half. Use a 
little salutary ardour in the treatment of your 
egg y that is, of your project for a new church, 
and our social desires and necessities may then 
be speedily satisfied." 

Next month he was too unwell to write 
much — 


"HOLLOWAY, 2nd May, 1859. 

" I have been ill again, indeed, very sadly so. 
But this means — more Patience : not, I trust, 
less Hope. It will be help and medicine to 
me to hear that you have had a good meeting. 
And a good meeting means not a friendly one 
only, but a prayerful one also. It is a time for 
warm-hearted, trustful prayer ; prayer for me, 
that life and wisdom may be given me ; prayer 
for all of us, that we may not go back, not fail 
and be discouraged, but persevere to the end." 

The summer passed with many alternations, 
and in autumn he addressed his friends — 

" tyh September, 1859. 

" I am glad to be able again to write to you. 
I have lately returned to London after an 
absence of nearly three months, and am thank- 
ful to say that I feel very much better. But 
I shall, nevertheless, write briefly lest I say 
too much. Experience has warned me not to 
be sanguine. I seem to have passed through 
a crisis, and to be making steady progress 


towards working strength. May it be so. 
Then at your next meeting, I may be able 
to speak confidently of my re-appearance in 

"Painful as well as pleasant changes must 
have occurred among you since my absence. 
Yet I hope that we may have a mutual greeting ; 
not in despondency, but in cheerfulness and 
thankfulness. Is it premature to consider where 
we are to re-assemble ? It cannot now be 
long before it will be made evident whether 
our connection is to continue or to cease. If to 
continue, as we hope, then faith and common- 
sense unite in bidding us get some kind of 
outward House of brick or boards, in which 
to lodge the spiritual Household. 

"The Gospel forbids anxiety for the morrow, 
but not preparation for it. Bees may perish for 
want of a hive. Men often do no better." 

He ventured to meet his friends in No- 
vember, but in such weakness that he could 
say very little. Next month he wrote to 
them — 


§th December, 1859. 

" Please wait yet a few weeks longer for a 
decisive communication from me, and accept 
my thanks for your continued and affectionate 
remembrance of me. I think of you with the 
hope that you may ever continue the ' preserved 
in Jesus Christ. 5 And however happy I should 
be in the re-establishment of the old relation 
that subsisted between us, I would far rather 
that you should form new associations than that 
your piety should suffer 

" I am but a ' prisoner of the Lord,' longing 
for freedom, sometimes even pining for it. But 
many good works have been written in prison 
or planned there. Paul and Silas sang praises 
in prison before they knew the door would be 
opened, and that their brief trouble would so 
greatly serve the cause they had at heart/ 5 

Nominally a year of rest, 1859 was perhaps 
the weariest he ever spent. He took several 
short journeys, and visited a few " long-tried 
and trusted friends ; " but it was tantalising to 
be surrounded by the beauties of the country 


and be neither able to walk or ride without 
peril ; and still more to be under the roof of 
those he loved, and often for many days to 
remain in close seclusion. However, before the 
close of the year, he began to gain some 
strength, and with the new year awoke a strong 
desire to meet his people. 

On the evening of 16th January, i860, they 
assembled gladly to hear him read a short 
sermon — he could not venture to speak without 
notes — and as preface thereto, he read the 
following familiar address — 

" My dear Friends, — It is a year yesterday 
since I last addressed you on a Sunday. In the 
morning I spoke of the Beloved Disciple, in the 
evening of the Comparisons by which Christ 
illustrated the nature of His Kingdom. On the 
6th of February you wrote me a kind letter, 
asking me to take a year's rest. I have done 
so, and during that period you have continued 
your usual subscriptions towards my support. 
This is a very natural and serviceable testi- 
monial of your esteem. When a horse is 


wounded or worn out, he is shot, that is his 
testimonial ; or in some few happy cases, sent to 
grass and told to live as long as he can and 
then die peaceably. We cannot shoot our old 
or broken-down ministers, that would not be 
proper ! We cannot provide them with per- 
petual grass, that would not be possible. We 
must take an intermediate course, provide grass 
for a year, and then dismiss them into the 
wilderness with a benediction. Into the wilder- 
ness with such a benediction perhaps I must 
now go forth. For I cannot at once resume 
work, I cannot ask you to wait longer, and I 
decline to be further burdensome to those on 
■whom the demands of life are already heavy 

" I have written to you almost monthly since 
my retirement began. As you have held 
monthly meetings and wished me to do so, I 
fell into the snare. A snare it was. I deceived 
both myself and you with illusive hopes. If I 
had the little letters in a pile they would make 
me turn almost as red as the flames into which 
I should throw them. 


" I have not got back strength, though I have 
made large apparent advances towards it, and I 
must not resume work till I have some confi- 
dence that I shall not fall down whilst speaking, 
or faint away when I get home. 

" I love the work of the ministry, but not the 
warfare ; but have not been permitted to take 
the one and leave the other ; and wounds and 
weariness together have, to speak in a figure 
painfully like the fact, loosened and broken my 

u It seems to me quite within hope that I may 
be able to preach again once in the day about 
May or April. But I dare not promise con- 
fidently. Consider therefore what you will do. 
I resign ; that is, offer my resignation. 

"Already I may say of you one is gone into 
the country, another to the better country, a 
third removed to a distant part of town, a fourth 
likely to leave town, a fifth has found new wine 
and desireth no more the old, for he saith the 
new is better, and so on. None of you have 
discovered a place in which to meet instead of 
the old church at Grafton Street. 


" If I live and get strong I shall certainly 
preach again, if only in my own hired house — 
and then those who like can gather round me 
even if you now disperse. If I die or am 
permanently disabled, it is a satisfaction to 
think that few, if any of you, are likely to 
support what is feeble and bad. 

"Perhaps you will find most freedom in 
accepting my resignation. At any rate, every 
one of you should feel free enough, whatever the 
rest do, to withdraw. And if such person will 
send me an intimation of withdrawal, I shall 
feel obliged. 

" It is so long since you heard a little sermon 
from me, that I have selected notes of one 
preached on January 24, 1858, and will now ask 
your attention for a quarter of an hour while I 
read them. The topic is one which I feel 
suitable to the time. I have many such another 
remembrance of sermons, and am thinking of 
selecting twenty-five and printing them as they 
are, without expansion. I wonder whether you 
would like them. After reading this I shall 
leave soon. But if our relationship is this night 


dissolved, I shall hope to take some public 
farewell written or otherwise of you, and also a 
personal, more private farewell, as far as I can. 

" I don't want to go into the wilderness. But 
if I must, I have been there before, and perhaps 
an angel may meet me, bearing a pitcher of 
water, and I may find manna on the ground. 
Events often disappoint our natural expectation, 
but they quite as often disappoint our unbe- 
lieving fears. 

" ' God's help is always sure, 

His methods seldom guessed ; 
Delay will make our pleasure pure, 
Surprise will give it zest. 

" ' His wisdom is sublime, 

His heart profoundly kind ; 
God never is before his time, 
And never is behind.' " 

It was too evident, from the manner in which 
he conducted this short service, how far he was 
from complete recovery. He received another 
kind letter from his congregation, expressing 
their eager desire that he should still retain the 
pastorate of the church, and suggesting that 
"for another six months, or, if need be, for 


another year," he should seek that rest and quiet 
in the country which his physicians considered 

But he made yet another trial of his strength, 
and preached four Sundays in a room in Gower 
Street in April and May. 

He was likewise able to resume his pen, and 
in November brought out a "Theological Tract, 
Among Transgressors." In the preface he says, 
"I should have much preferred including this 
Essay with others that are partly in readiness 
to follow, ' if God permit,' in one volume. But 
the uncertain and sometimes apparently perilous 
state of my health warns me to do this thing 
now, and the rest afterwards if I can. When 
the day may be short, the workman should be 
prompt. I may add that the Tract was prepared 
for the press in June last, while I was enjoying, 
in the house of a friend at Reigate, hospitable 
shelter from the dull rigours of the late rainy 
summer, and from the sad buffeting thoughts 
which beset a man in a dark time of infirmity." 

The summer of i860 was indeed a rainy sea- 
son. From Reigate he wrote — 


" 12th June, i860. 

" We have been here nearly a fortnight, and 
have nothing to complain of but rain, incessant 
rain. I can scarcely venture to hope for a few 
fine days before our return." 

After leaving Reigate, he spent seven weeks 
in North Wales, with what result appears in the 
following letter — 

"Upper Bangor, 10th August, i860. 

"My dear Sir,— Five weeks ago you made 
me three penny presents — the G. N., N. W., and 
G. W. Time-tables — by which Guides I have 
been led away, and perhaps astray, into a very 
wet part of the world indeed. We lodge on the 
slope of a hill, at the top of which is a dissenting 
chapel, and at the bottom a cathedral — a very 
proper arrangement — and we of course are near 
the top. 

" We have seen a great many clouds, and have 
looked in the direction in which, so they say, 
Snowdon is ; but all we have actually seen of 
this don is a picture of his top or crown, with 


several donkeys of more sorts than one, stand- 
ing round a ginger-beer shop, which is perched 
there ; and these are the jewels of his crown, to 
which this season we, I think, shall not be added. 

" Our minor entertainments consist of looking 
out of window at the rain, reading the Morning 
Star — no other stars are ever seen now — strok- 
ing the cat, making it mew Welsh, or teaching 
it to look through the microscope : our principal 
diversion, when we can get it, consists of walk- 
ing up hill and down again, armed with camp- 
stools and umbrellas and a little tin box of 

" We go to bed early and get up late, and eat 
the bread of idleness, the chief use of which is 
to give one an appetite for bread of a better 

" Our first short flight from London w^as to 
Oxford ; thence we advanced to Chester ; then 
on to Bangor, next to Beaumaris, then to Bangor 
again. Here we have been weather-bound ; for, 
though tempted to come home, I have hitherto 
resisted, and a move to Conway, which we con- 
templated, would be folly till fine days come. 


2 37 

In five weeks we have had one bright day. 
This morning we have what I hope is the grand 
climacteric of wet and wind ; and this very 
morning our week is up, so we have delighted 
our landlady by saying we can't go yet. She 
declares it shall be her study to make us com- 
fortable — a ' study ' to which I give every encou- 
ragement. In token of her proficiency, she has 
just brought us a fat duck, with a sprig of sage 
in each claw, price is. gd. ! This delightful 
animal is for to-morrow's dinner: the sight of 
it and of the rain makes me wish to-day was 
fairly over and gone. If you consider that this 
letter is nonsense, please consider too that 
(wonderful to say) I find nonsense easier writing 
than sense just now. It is less tiring to write, 
and perhaps less tiresome to read. I do not 
send you a dissertation about myself. I am 
making a grand effort to get all right. Getting 
well is like jumping over a river: if you are 
only three parts over, you might as well have 
not jumped at all." 

Partly through the weather, and still more 


from inability to take the shortest excursion 
without great suffering, he longed to return 
home. His mind had recovered in some mea- 
sure its former vigour, but his walking days 
were for ever over. 

"14, York Place, Kentish Town, 
29th August, i860. 

" We are at home again My battered 

vessel, after a wearisome cruise under gloomy 
skies, is in harbour once more. More discon- 
solate weather poor travellers could not have. 
We made only one considerable excursion into 
the mountain wilderness. Black shaggy clouds 
and drifting rain shut out the prospect, and shut 
us in under the hood of the chaise, or the roof 
of the hotel ; and for this attempt I paid with 
a gastric attack which kept me in bed some 

"We heard some curious sermons on our 
travels, as you may suppose. At one place, a 
cathedral, the divine, who preached on the Fall, 
said it was woman's duty to resist the devil, 
and man's to resist his wife. The adoption of 


this view would relieve us of some important 

" I made several pleasant acquaintances among 



i860— 1862. 

^\T 7TTH his measure of recovered strength, 
Mr. Lynch ventured to resume his 
ministry, and a room was taken in Gower 
Street, nearly opposite University College. At 
the same time he issued the following 
Address — 


" 14, York Place, Kentish Town, 
" September 2$th, i860. 

" My Friends, — In resuming my work as 
Minister I am only able, at present, to preach 
once on the Sunday. And this I do after a 


silence, four Sundays excepted, of more than a 
year and a half. 

" I knew that I should never meet again all 
those from whom I parted in January, 1859. 

" Some who were then with us have died : 
some have removed from our neighbourhood : 
some have formed new associations. 

" All who, during my long absence and weak- 
ness, have remembered me in a way honourable 
to themselves, I thank. 

" But I must say plainly, that I expect no one 
to return merely because I resume. Let all 
use their freedom and accept my goodwill. I 
am content to make a new beginning ; and, with 
the help of the old friends that I retain, shall try 
to make new ones. 

" And I wish none of you to find your morn- 
ing attendance on my ministry a pecuniary 
burden. You will have to provide for the 
evening elsewhere. Let all feel free, then, to 
lessen their subscriptions or to contribute to the 
weekly offering only. 

" Again I open my mouth : may God fill it 
with wisdom. If again you give me your ear, 



may that wisdom, entering, nourish in you the 
manhood which is Christ's image. 

"The Truth of the Gospel is like an eye, 
beautiful to look at as well as necessary to see 
with. It is beautiful because tender goodness 
shines through clear thought. In each of us 
the Truth becomes such an eye. By its means 
we show our heart and we choose our way. 

" The object of the Ministry is to bring men 
to God and to unite them to Him. Our Chris- 
tian faith is born when we see in one first 
gleam, that God in Christ rescues us from our 
sins at the cost of his own sufferings, and will 
make us good because He is good and his 
mercy endureth for ever. Love without faith is 
a mourner or a maniac : faith without love, a 
devil : but faith that works and grows by an 
indwelling love is at once a humble penitent 
and a happy disciple. 

" I am, yours truly, 

"T. T. Lynch." 

The first sermons delivered in Gower Street 
were reported, and issued in numbers, and 


subsequently collected and published as a 
volume in 1861, under the title of "Three 
Months' Ministry/' 

To a brother minister in retirement and 
affliction he wrote — 

"14, York Place, Kentish Town, 
" $th December, i860. 

" I have sought, as I have been able, to learn 
liow you were going on. The accounts I get 
are not very complete : but this is clear, that 
you are living a very suffering life. 

" Will you accept a word — I dare not say of 
consolation — but of sincere sympathy from a 
very friendly acquaintance, if no more ? 

" I do not ask you to tell me how you really 
are, for I dare say the pen is now a disused 
implement. But, believe me, any good news, 
whether of pain relieved, and hope of recovery 
arising, or of fortitude shown in endurance and 
willingness to depart if that be God's will, 
would be welcome. 

" I was so long out of the world of action, 


and the world of news and rumours, that I did 
not hear of your relinquishing your ministry 
till many months after you had done so. And 
now perhaps I should not venture to write these 
few lines, had I not learnt so well what it is to 
wish for a kind word ; and of what value such 
a word, however simple, is when it comes. 

" You sent me a few sermons just as I was 
falling ill ; they were very good, and showed 
that you had put both a true heart and a 
careful mind into your pulpit business. Accept 
now my thanks for them. If you are not able 
again to preach Christ's doctrine, you will surely 
live to enjoy His promise : ' this is the promise 
that He hath promised us — Eternal Life/ ..." 

And to a daughter on the death of her 
mother — 

''Kentish Town, yd April, 1861. 

" I have a note this morning informing us of 

your great though not unexpected loss. It was 

indeed a satisfaction that you had returned in 

time for the closing scene. That scene will 


dwell long on the memories of those who were 
present, but not long mournfully. To all the 
end must come : to your mother it has come 
gradually, gently. No < strange thing has 
happened/ She has not gone into obscurity, 
though withdrawn from view. In a light as 
yet inaccessible to us we believe she is now 
living. Not many years can elapse before she 
is rejoined by her faithful partner: and we are 
quite sure that she is willing for him to stay 
here as long as God pleases, and it is best for 
his family. Meanwhile his own grief for this 
loss, sobered by his own age and Christian 
resignation, will be consoled by the familiar 
and certain hopes of the Gospel, and alleviated 
by many affectionate recollections of his de- 
ceased companion. 

"As for yourselves, the children, you are to 
be congratulated. The journey of life, always 
"wearisome and anxious, however honourable 
and prosperous it may be, has in your dear 
mother's case been happily ended. The quiet 
victory has been gained. ' Finis ' has been put 
to a story worth pondering: and survivors as 


they read it will do so with more thankfulness 
than sorrow, and with no apprehension of what 
may come next, or come before the end, such 
as we are sure to feel as we think over the story 
of an unfinished life. And such apprehensions, 
which perhaps we have been too ready to 
entertain in our own cases, are happily lessened 
when we consider the peaceful departure of one 
whom we have greatly loved: if it has ended 
w r ell with the mother, why may it not end well 
with the children ? Let them only hear the 
voice that cries * Whose faith follow ! ' and they 
shall find that whatever difficulties the path 
may present, the end will be safely reached." 

To a friend who had sent him a copy of 
Barker's Review, he observed — 

" 2yd January, 1862. 

" ' There is no evidence/ says Mr. Barker, i of 
the divine authority of the Bible/ in this week's 
Review. Hm ! what is meant by i divine autho- 
rity of the Bible ' ? 

" If a candle wants snuffing, may there not be 


proof enough nevertheless — which itself affords 
— that it is a light ? 

"The ' doctrine of the divine authority of the 
Bible' is simply a candle that wants snuffing. 
Snuff it aright, and you do but brighten it, as I 
hope Mr. Barker may yet find. Snuff it amiss 
and you extinguish it — for yourself — and find in 
the dark that a feeble light was better than 

Here is an observation on a weak con- 
science — 

" 26th February, 1862. 

" A weak conscience is like a weak stomach ; 
it can only swallow one or two things, whereas 
it might have 'all things richly to enjoy;' and 
even those one or two it enjoys — if at all — 



1862— 1867. 

A S soon as it appeared probable that Mr. 
Lynch would be able to preach continu- 
ously, it was resolved to provide a permanent 
place of worship ; and after wide inquiry a 
site was obtained near Mornington Crescent, 
Hampstead Road, over the tunnel of the 
London and North-Western Railway, and an 
iron chapel erected at a cost of upwards of 
,£ 1,500. The site prescribed the character of the 
structure, and no efforts were spared to make it 
as neat and commodious as possible. It was 
"dedicated to the Worship of God and the 
Preaching of His Word," on Friday evening, 
2 1 st March, 1862. 


But he soon experienced a severe disappoint- 
ment in finding that he could only conduct one 
service a day. After several efforts to preach 
on Sunday evenings, he was compelled to desist, 
the attempt being always followed by alarming 
results. His congregation were perfectly satis- 
fied with the morning service, which he con- 
ducted for upwards of nine years with scarcely 
an interruption, beyond the usual vacation of a 
month or six weeks in autumn ; but it was 
difficult to argue with him on the subject. His 
heart was set upon preaching morning and 
evening, and it seemed as if he could not 
reconcile himself to the privation. "You may 
be satisfied, but I am not," was his observation 
when a friend pleaded that " service once a day 
was enough for anybody." 


" 18th April, 1863. 

" The heart may be carnal even in its thoughts 
of a cross. It may see a visionary one on which 
it would suffer grandly, observed and honoured 
of all. The cross God offers us may be of the 


commonest wood, and erected in a solitary 
place. We must suffer in the darkness if we 
would be glorified in the light/' 


" 76, Arlington Street, April, 1865. 

" First as to the partial losing of the soul. 
"We speak of a man's nearly losing his life, and 
know that on recovery he may live to more 
purpose than ever before. We say ' he has lost 
heart,' or 'lost hope,' or 'lost energy.' And 
sometimes, in a plain emphatic way, speaking 
of a man who has acted very foolishly, we say, 
'Such a one has quite lost himself.' Nothing 
in fact is more common than the partial loss of 
those affections and those powers which make 
life precious. Surely it is very clear that each 
of us may be becoming more of a man or less of 
a man as the days go on. He that is becoming 
less of a man in the Christian sense of manhood, 
is he not losing his zeal, losing his confidence in 
God, losing his disinterested love for what is 


right and worthy ? He is, in familiar phrase, 
losing his soul. 

"And sometimes having nearly lost his spiri- 
tual life, such a man becomes very wretched,. 
and recovers, not just because he chooses to 
recover, but because he takes the Divine medi- 
cine and pays grateful heed to what the Divine 
Physician says. After recovery, may not this 
lost man— this dead man — live to more purpose 
than ever before ? And thus, through the 
partial loss of his soul, he may be led to seek 
earnestly and to win salvation. 

"But say that a man dies at a time of 
spiritual decline and decay. What then r Why 
then he dies in the disregard of his Saviour's 
plainest precepts. He was told to watch and he 
has not watched, to be ready and he is not 
ready. And it cannot be so thoroughly well 
w T ith him as it otherwise would have been. 
But there may be spiritual distress because of 
apparent spiritual decay, when in truth the 
distress is a sign of spiritual advancement. 
God only can tell how it inmostly is with a 
man. But if inmostly he is poor in faith, if his 


soul be only as a very feeble light, how can he 
shine brightly in heaven ? how can he receive 
the gift of much power from the God whom he 
has so little trusted ? He has not as much soul, 
that is to say as much life, that is to say again, a 
life as amply, holily, healthily developed as he 
should have had. We should not speak of him 
as half lost, but he certainly may have lost half, 
whether for a while or for ever, of what he might 
have attained. 

" The letter you send me is the most interest- 
ing you have had from Mr. , I think. He 

is quite right in distrusting unspiritual spirits, 
and unspiritual spiritists ; and you are quite 
right in affirming that the outward things of 
spiritualism have a real use. They deserve 
neither the rejection of derisive savans, nor of 
frightened religionists, nor again of such men 

as Mr. . He who w T ould walk in the middle 

must start from the middle — that is to say, it is 
from the soul's centre, living faith in God, we 
must proceed on any new path of investigation, 
turning neither to the right hand in presumption 
nor to the left in distrustful fear. If Mr. 


is in spirit such a Christian as Behmen and 
Law, he knows this. But he that, starting from 
the centre, investigates spiritism without pre- 
sumption and without fear, will not find himself, 
I think, unrewarded. 

" Behmen's principles I will expound to you, 
if you need and wish such exposition ; but not 
by pen and ink. I agree with the Apostle John 
that pen and ink are provokingly insufficient 
' mediums/ Mr. Law was an able and admir- 
able man. What a friend he would have been 
of mine, if I may be excused for saying so. 
Southey truly called him a 'powerful writer/ 
He is sometimes clear even to brilliance, always 
pious, usually pungent, in controversy acute 
and even scathing, and in theologic largeness 
of heart surely the greatest Englishman of the 
eighteenth century. I love him. I had a tract 
of his in my hands the other day, which I have 
been looking for, but unhappily it had been 
already sold to some one else. His complete 
works are now rarely to be had. I should doubt 
whether this 9 vol. edition contains quite all, but 
it must contain most of them 


" P.S. As I have spoken effervescently of 
the Good "William Law, I suppose I ought to 
put a little ice into the champagne. There are 
' buts.' .... He is sometimes wrong where he 
is strong — is impracticably practical, and per- 
haps too confidently Behmenish ! " 


**2fth January, 1866. 

" Do you ever feel intensely weary ? I too 
seldom now feel otherwise. I wish you could 
instruct me how to acquire Mr. Harris's ' second 
breathing.' That is the breath, I am told, of an 
un weary-able life ! " 


" 76, Arlington Street, \\th April, 1866. 

" My dear Mrs. , I am very glad to have 

from you so satisfactory an account of the last 
hours of your venerable father. He died as it was 
well he should die, peacefully. His gentle spirit 
passed gently away. When I first saw him he 
was busy with his ledgers in his counting-house. 
A man busy with his Bible at home is always 


the better and not the worse for being busy with 
his ledgers elsewhere. 

" Your father managed to get a hold on this 
world without losing his hold on the other ; but 
he made this world to the next as an understep 
to an upper, resting the left foot on the lower 
step that he might raise the right to the step 

" His little mansion at S Road, with its 

little garden, was to him I dare say as Heaven 
begun below. There he had his evening's 
repose to fit him for the long new day on which 
he has now entered. I should think he must 

have been one of the oldest citizens of N , 

as well as one of the best ; not quite as old as 
the Cathedral, yet none the less truly a Temple, 
and one that, when the grey stone building 
moulders, will stand in more than its original 
beauty and sanctity. 

" I believe you have all of you been ' good 
children,' but now you must hear the fatherly 
apostolic voice that speaks to you from heaven 
as to children, and would lead you from Good 
through Better, even as far as Best. 


"You are enviable people to have kept both 
father and mother so long. Well, long life to 
you all, and many pleasant, if sometimes pen- 
sive, memories of the departed. We must all 
go when our time comes ; and when it does, 
may our work shame us as little as your father's 
does him." 


"76, Arlington Street, \\th May, 1866. 

" A minority even of is not de- 
sirable, and if you can think of them and treat 
them as people likely to become friends, so 
much the better. Absolute unanimity in such 
cases is seldom found, perhaps never, except 
where it ought not to be. The character of a 
minority is, however, of much more importance 
than its number. It may be advisable to address 
a short letter — courteous and hopeful — to the 
minority, along with your letter of acceptance, 
should you, after consideration and further in- 
quiry, decide on going." 


" 76, Arlington Street, 25^ June, 1866. 

"The subject yesterday was Piety — what it is 
and what its worth, how to be shown, how 
cherished. But though I laid a careful founda- 
tion, the tower was but an unfinished one, with 
no roof over it but Heaven — a good roof, how- 

" 76, Arlington Street, iy.1i September, i860. 
"We have been in Scotland, and 

came back last week. Our head-quarters have 
been at Binns, by Linlithgow, a large old house 
in a large old park, which our friends Mr. and 

Mrs. occupy for the season, and where we 

have been very hospitably and pleasantly enter- 

"But Sc6tland is a rainy country. Three 
times we have visited it, and each time had 
more foul weather than fine. All our visits 
too have been in August, and though no doubt 
it is a blissful thing to eat August grouse, yet 
we prefer fine weather even to fine eating ! " 




" 1st October, 1866. 

" We were at Glasgow for a few days while 
in Scotland. The Presbyterian mind there is 
sadly troubled just now about Mr. Smith, who 
won't believe that a Jew is just as good as a 
Christian, if not better, or something of that 
sort. He has said something about the moral 
law which is considered very immoral. So they 
have got him on the rack, that is to say on the 
' Confession/ to make him squeak or shriek the 
orthodoxy that he cannot manage plainly to 
speak. The authorities are ' agreed already ' in 
their judgment — That if he won't eat his own 
words, he shall not eat anything else — if they 
can help it. Such is the freedom wherewith the 
Free Church at present makes free with its 


" 76, Arlington Street, i$th December, 1866. 

" You will long and sorely miss 

your little darling. Such afflictions are sharp 
indeed. And though we are entirely sure that 


the child has found a new happy home, and 
very tender friends, yet the pain of grief is as 
peremptory as hunger itself. It is a hunger of 
the heart, which cannot accommodate itself at 
once to a change of food. Its pleasant meat 
seems, indeed, wholly taken away, but it will 
learn to feed after a while on memories and 
hopes, and a love for the absent growing ever 
purer and more tranquil ; all of which will have 
an even divine sweetness. 

" It seems a very far country to which those 
who depart are taken. But it is not so. There 
must, too, be children in heaven, else how could 
it be a happy world ? 

" But how many a mother may naturally say, 
Why take my child, my bright, merry child ; 
surely earth needs such children more than 
heaven can ; why not take the feeble, the 
crippled, for whom this world offers so little ? 

" The mother's own kind, sagacious heart, can 
partly answer her question. But when pious 
reasoning has done its best, the head must bow, 
the heart acquiesce, as the mouth says, 'Thy 
will, my Father, be done ! ' " 


"76, Arlington Street, ph January, 186;. 

"Dear Sir, — No doubt you are at this mo- 
ment perambulating , defying winter with 

a feeling of conscious superiority. I am by the 
fireside, whence I step away now and then to 
see how the thermometer goes on in my garden. 
A quarter of an hour ago, it was at 17 deg. 
above zero — three or four deg. warmer than 
yesterday at the same time. I am congealed. 
The very ink ought to be ice. I wish it was. 
Then I couldn't write several letters which I am 
afraid I must. Perhaps I might have conscience 
and friendship enough just to thaw a drop or 
two for writing a note to you. I hope I should, 
for I was very glad to hear from you. But you 
see I have taken the smallest sheet of paper I 
could find. So, though I am doing my duty, it 
seems that I don't mean to do any more of it 

than I can help I have just lifted up 

my eyes to refresh myself by looking out of 
window, after getting thus far. I behold a 
black cat sitting on the white snow, like a bad 
thought that has intruded itself into an innocent 


heart. Please understand that my heart is quite 
innocent of all bad thoughts towards you ; and 
is so far conscious of good ones, that if you were 
here (so saith my heart) you should have half 
the fire (more if necessary) and a glass of mulled 
Avine. So, as to that query you put about 
decorating me with the title ' friend/ please 
believe me to be the Thing ; and as to the 
name, you can use it sparingly, as I do — perhaps 
rather to excess — or lavishly, as is the manner 
of some not unpious yet not deeply sincere folk, 
•or just naturally, if it be natural and pleasant to 
you to salute thus those whom you would have 
consider themselves honoured with a place 
•among your ' elect.' 

" I wish you a happy new year, no more 
troubles than necessary, more success than even 
anticipated, solace from old friendships, support 
from new ones, reasonable deacons ; an atten- 
tive, edified, enlarging congregation ; health ; 
prospect or acquisition of a suitable wife ; a 
calming, consolidating, elevating sense of the 
reality of Spiritual Truths to mingle with and 
alleviate that sorrowful dissatisfaction with self, 


and dubitation about many things, from which I 
do not expect you will find yourself free either 
this year, or (altogether) in this world. What 
more shall I wish ? That you may read good 
books with a good understanding (I have not at 
present read either of the books you name), 
preach sermons, if with more ease, not with less 
power ; draw water, without disliking your work 
even when the well is deepest, from each and 
every, or at least from many, and ever from the 
chiefest of the wells of salvation that abound in 
the Bible ; also that you may arrange skilfully 
supply-pipes for distributing the said water to 
your people ; and that the water may never 
freeze in the pipes. What more ? Why I will 
wish you may always be content with Manna 
without caring too much for Quails, may not 
despise Manna when you get, by favour of this 
world, and permission of heaven, a fine fat 
Quail, or a few such ; and may never fail to find, 
nor to gather when you find, a good supply of 
Manna every morning, and a double supply on 
Sunday morning, lawfully gatherable, according 
to our new economy, on that day, as a work 


hallowing the day. Perhaps you would prefer 
to have your double portion on the Saturday, 
and to find it multiplying on the Sunday, after 
the divine manner of the loaves and fishes ? Be 
it so then. 

" I might as well have taken a bigger sheet of 


" 31st January, 1867. 

" To this hour I feel amazed at the 

credit given to such enormous falsehoods as 
that my hymns * might have been written by a 
man who had never seen a Bible, and never 
heard more than a few words and a few names 
which might have been uttered in a moment of 
time.' But, for one person who had seen the 
hymns, at least scores had heard or read such 
statements as these about them. With what 
results to myself? What results when a man 
of strong constitution is compelled to take a 
large dose of arsenic ? Death does. And Cha- 
racter can no more stand against Slander than 
Constitution against Arsenic. Therefore, I am 


dead. Nevertheless I live, and so do my hymns. 
I am regarded with a curious mixture of respect 
and distrust. Physical infirmity compels me to 
lead a life only semi-public, and I preach but 
once a Sunday : thought a wolf by many people 
who, on hearing me, are ready to admit that 
after all I may be a kind of sheep ; isolated, 
yet bearing witness for Catholicity ; and doing 
what the Orthodox neglect — that is, preaching 
Orthodoxy, showing and unfolding its truths, 
according to my ability, not merely stating its 


" I should not myself apply the phrase ' Broad 
Church poetry' to my hymns, chiefly because 
'Broad Church' is really a sectional and 
therefore a narrowing name; and also because 
the hymns are the fruit of personal experience 
and direct communion with Truth, not the 
results of affiliation to any school whatever. It 
will not be improper for me to say, nor unplea- 
sant to you, that exactly such appreciation as 
yours the ' Rivulet' has had from many per- 
sons, of association with whom no one need be 



" iph July, 1867. 

" I felt quite guilty on seeing your letter of 
17th June, and even more so on reading it; for 
3^ou say ' should you reply,' as if I was a hard 
sea-monster or a haughty arch-priest. Why, 
then, have I not replied to your former letter ? 
In answering this direct, thrusting question, I 
might be content to borrow a hint from the lady 
who, when asked why such a thing was so, 
replied 'Because it is/ But I will tell you a 
little of my own tale of '67. In my previous 
communication I made you aware that I was 
no giant ; and during the early summer months 
of this year I have been deplorably unwell, 
subject to daily faintness and exhaustion. Yet 
there came upon me about March, and stayed 
with me some time, a Spirit of hymn-writing, 
or rather making, for I seldom compose verse 
pen in hand and paper before me. And I have 
produced twenty-one hymns ; and I hope, if 
they get into print, and I send them to you, 
you will not avenge yourself on me by disliking 
them. Certainly the hymns helped the faint- 


ness even more than the faintness hindered the 
hymns, though it sadly molested me, the poor 

worker I confess that illness does lead 

remarkably, if not quite excusably, to procras- 
tination in correspondence. On the 5th of this 
present July I entered on my jubilee year. I 
must be a better man. I am never intellectually, 
I may even say spiritually, inactive ; but often 
things I outwardly want to do I feel as if I could 
not do, and very literally often I cannot do them. 
I have energy ; but internal and external power 
are not equal. I did not hear silver trumpets 
sounding on the 5th to announce my liberation 
whilst yet a mortal from some of my special 
burdens of mortality, or as a Levite from my 
ecclesiastical labours, or as an outcast from the 
synagogue, from the ban and contumely that 
afflict my name. But it is something to have 
lived on to the fiftieth year, for a man whose life 
no office would insure, and whose dissolution 
has from boyhood upwards been at various eras 
confidently threatened and predicted." 

The close of 1867 brought sad access of suffer- 


ing to Mr. Lynch. He had been preaching as 
usual on Thursday evening, and was aroused 
two hours after retiring to rest by a watchman's 
rattle and a cry of " Fire ! " The house adjoin- 
ing was in flames, and so rapidly did they 
spread that the firemen gave orders for the 
immediate removal of everything that was con- 
sidered valuable. Neighbours were kindly help- 
ful, and the most important contents of his 
study were safely lodged in one of their houses. 
Happily, although the house on fire was com- 
pletely destroyed, his own escaped with little 
injury. But five hours' exposure to the cold of 
a frosty November night brought on a fearful 
attack of neuralgia, which lasted for a fortnight ; 
and the weakness induced by the pain affected 
his throat so seriously, that he seldom after- 
wards could take a meal without much suffering, 
and the suffering sometimes most acute. 



1868— 1870. . 

i HP v WELVE years had elapsed since the issue 
of the "Rivulet," and the clamour which 
met its appearance had passed away. Mean- 
while its waters had been widely diffused : 
hymn after hymn had entered into " the use " of 
the churches, the spiritual man, under conditions 
orthodox and heterodox, discovering in them 
"expression meet" for heart and voice. The 
slow and sure verdict of common Christian 
experience was thus registered in the author's 
favour ; and what more could he desire ? 

So encouraged, and a new edition being called 
for, he enriched and enlarged the volume with 


sixty-seven new hymns, the former editions 
containing but one hundred. To a literary 
friend he announced the publication — 

" 76, Arlington Street, 

"2nd July, 1868. 

a I am issuing a new edition of the ' Rivulet ' 
this week. It contains many additional hymns 
which I hope you will like. Though the 
Thames has not yet been set on fire, this lesser 
stream once blazed famously, and you did kind 

service in the , if not in putting it out, at 

any rate in getting me out of the flames. It 
will not prove combustible now I think; and 
nobody need either fear or loathe to drink of the 
river, unless he is very ' Egyptian,' that is, very 
Evangelical indeed." 

To the Mornington congregation the enlarged 
"Rivulet" afforded especial satisfaction, and 
they made Mr. Lynch a present, which in due 
season he individually acknowledged in a 
printed letter, headed with the caution, "Pri- 
vate : not for the Newspapers ." 


" 76, Arlington Street, Mornington Crescent, 
" Wednesday, September 30, 1868. 

" I heartily thank my friends at Mornington 
Church for their generous gift, and yourself in 
particular for your kind contribution thereto. 
On the 5th of July last I attained the rather 
sorrowful dignity of being fifty years old ; and 
on the 5th of August, as I was preparing to 
leave London in order to undergo my annual 
holiday, a purse containing two hundred pounds 
was brought me as a congratulatory offering 
from the good affections of our people. Who 
the ingenious person was that proposed I 
should, on reaching so important a station in 
life's journey, be met and comforted with a little 
money, I do not know ; but I was emphatically 
assured that every contributor had offered 
willingly. And I believed this, because my 
friends are as considerate and liberal in their 
conduct towards me as they and I desire to be 
in the spirit of our faith and worship. 

" Two hundred pounds ! Undoubtedly it is 
true in this case, as in so many others, that 
'two are better than one.' But if the first 


hundred pounds is a reward for living fifty 
years, the second must not be considered an 
encouragement for even trying to live fifty more. 
Happily no such heavy burden is laid upon your 
minister. He said on Sunday, September 20 : 
*I have been absent six weeks, by request. 
Part of the time I have spent on a sofa in the 
country, part at a window by the sea, going 
forth occasionally to the common, with its furze 
and its prospects, or to the shore, with its family 
of curious creatures and its restless neighbours 
the waves.' But even sympathetic persons, if 
they are tolerably strong, hear with some 
incredulity the assertion that there are people 
who feel every day 'weary and heavy-laden/ 
and whose holiday-time is often the most em- 
barrassing and disappointing season of the year. 
Such people, though they may 'groan' a good 
deal (privately), ' being burdened,' may be of 
very cheerful temperament, thankful for life, 
and wishful to prolong it ; and, at any rate, 
almost as happy as they consider they deserve to 
be. I am one of these people ; and beg to state 
that the most exacting of those benevolent 


friends who insist on my taking what they are 
pleased to call recreation, cannot do me a 
greater little service (so to say) than to take for 
granted that I am ' as well as can be expected/ 
and cease to afflict me with the question, ' How 
do you do r ' 

" No directions have been furnished me as to 
how I am to dispose of my two hundred pounds. 
It is a free gift, for my free use. But, as a free 
man, I shall feel bound so to spend and to save 
as may best enable me to make more efficient 
the spiritual service it is my duty and honour to 
render. Money is vile or precious according to 
the getting and the using. The having it is no 
sure heaven, the want of it may be a sharp 
purgatory. It is a minister of sin — and of 
righteousness ; never the most, and sometimes 
the least, serviceable of things ; but usually a 
capital servant if it has even a tolerably sensible 

" In the early years of my ministry I had to 
spend much that I would gladly have saved. 
More than half of what was necessary for living 
on the most moderate scale, I had to provide by 


work and from sources not congregational. 
But from the outset I have had in association 
with me liberal and sensible persons ; and 
whatever I may have had to bear from people ot 
another class — people who, alas, call themselves 
'evangelical/ and yet are well described by a 
lady much honoured of me as those who 'do 
unjustly, talk uncharitably, and walk proudly 
before God ' — I know of none such now in our 
congregation. Some who were my true friends 
at the first, have been friends from the first. 
Almost all new adherents, joining us in the 
course of the years, have brought new strength, 
some of them much new strength. 

"The word 'evangelical,' which I have just 
used, is a word that once had only a distin- 
guished, but now has also a debased sense. So 
its use is equivocal. But so was the use of the 
word * Jew : ' for in apostolic days there were 
men who said they were Jews, but were not. 
Did then the real Jew feel it otherwise than an 
honour to be Abraham's child ? He blushed for 
those who dishonoured Abraham by boasting in 
his name without possessing his spirit : and 



desired himself to be so an c Israelite indeed, 5 
that if any one must blush for him, the blushes 
might at least be few. But what if some 
persisted in angry praises of the old clothes 
' renovated,' — things that would only tear and 
not wear : were there no new clothes to be had, 
made of that same durable stuff wherewith 
Father Abraham clothed himself, though not 
shaped according to the pattern of his antique 
garments ? Had the real Jew in his bright new 
raiment of spiritual faith no advantage ? He 
had much every way. And so has the real 
'evangelical' now. Let a man then neither be 
anxious to be called evangelical, nor ashamed to 
be so called. And if, having heard of a new 
covenant, a new heart, a new man, a new 
commandment and a new song, new heavens 
and a new earth, a new Jerusalem, and a God 
who will make all things new, he considers 
that a little ' new doctrine ' may sometimes be 
wanted, especially as wayfarers in the very 
oldest of old paths must be new wayfarers, let 
him still prefer a dull old last century's guinea 
to a bright new last year's farthing, and not 



only spare, but reverentially guard the old tree 
whose shade stretches not hurtfully over the 
young fruit-trees, but gratefully over their culti- 
vators, who, seated beneath the green venerable 
boughs, look forth and rejoice to see the new 
day smiling on the new orchard and new garden. 
" For more than twenty-one years have I been 
a minister, and I have been banned as well as 
blessed; though sometimes the blessings have 
even been much the more abundant. And if I 
have kept one imaginary book that I may call 
the Raven Book, the earlier pages of which are 
now brown with lapse of time, I have also 
had another such book, that I may call the 
Samaritan Register. The * Ravens/ so kind to 
prophets, have, with timely visiting, brought me 
now a letter with something in it besides ink, 
now a box not empty, or a book, or a bottle, or 
even a hamper, of such wine as it would have 
gladdened Paul's spirit to know was working its 
medicinal effect on Timothy's stomach. And 
though of the ten that I may have tried to heal 
or to comfort, even nine may have gone away 
and 'made no sign,' I have been sure of my 


' tithe ' — some Samaritan always gives thanks 
to God for his word, and to me for ministering 
it. Among the earliest letters of encouragement 
that I received, I remember one particularly, 
not only from the eminence and interesting 
character of the writer, but from its association 
with circumstances not exhilarating. This letter 
came when days were dark. The writer had 
heard me accidentally. He then advised others 
to hear me. They * thank him for his sugges- 
tion, assuring him that they reap the full benefit 
he prophesied/ ' I simply wish you/ he says in 
his letter to me, 'to be assured that you are 
remembered and pleaded for by some you little 
think of/ 

" There were at this time sages hearing me, 
who occupied themselves in counting how often 
certain sacred words were used by me, and 
in determining whether my texts were taken 
from the Old Testament and the New in the 
right proportion. They were not 'more than 
astonished at the power and beauty of the 
illustrations of the text given by the preacher/ 
but would have been much astonished to hear 


him thus addressed : 'Cheer up, dear sir ; the day 
of your proper estimation by the denomination 
to which you belong cannot be long delayed/ 
Of proper and improper estimation I have now 
had abundance. And in those days even, I had 
as good ' estimation ' as ever I have had since, or 
can have. But as to 'denominational' estima- 
tion ; of its quantity and its quality I will only 
say that neither has, at any rate, made me yield 
to the tempting voice that has said : ' Come 
down hither ; leave the bleak windy heights of 
free Catholicity ; come and be established ; step 
aside into the Church.' ' Thank you, no,' I have 
replied ; ' I will come a little way down to you, 
if you will come a little way up to me, and we 
will confer upon the hill-slope for our mutual 
advantage.' But do I belong to ' my denomi- 
nation,' as, for instance, a dog might belong to 
me, so that if he does not obey orders, why he 
must expect the stick ? I think not. But as I 
am the minister of a congregation that attends 
to its own affairs, and does not intrude into its 
neighbours' (we love our neighbours a little 
though, and hope they love us a little), I am 


willing, if any one thinks it worth his while to 
' denominate ' me, to be called a Congrega- 

" Assailed, then, and with many a buffet, but 
i comforted with love,' I continue unto this 
day. It is well, however, that you should know 
that in giving me this purse you have not grati- 
fied everybody. A * sincere and faithful man,'* 
as he says he is, is not pleased. He has read 
of the presentation in the newspapers ('Who 
told the newspapers,' said I, ' I wonder ? '), and 
has taken the trouble to write to me, and say 
that he ' envies neither pastor nor people.' 
There is a proverb, 'Better be envied than 
pitied.' But all he can do is to pity us, or 
at least the 'people/ He fears you will be 
1 ultimately ruined ; ' not I hope, however, by 
trusting in yourselves that you are righteous 
and despising others. I had gone out with 
wife and son, just as I was recovering from a 
severe attack of illness, for a ride, over a large 
country, at bright noon, in the sweetest silence, 
and our hap was to see, among other country 
sights, a hornet's nest. We looked up with 


cautious but not unadmiring eyes at the cunningly 
wrought paper home of these powerful insects, 
placed in the hollow of a huge and ancient 
chestnut-tree. Too like paper-loving ' Evan- 
gelicals ' the insects seemed. Yet it is reli- 
gion's hornets, not nature's, that sting for the 
love of stinging. On getting back to our lodg- 
ings, I found awaiting me the c faithful ' man's 
letter. But perceiving its quality, and consi- 
dering that my dinner would do me most good ; 
according to the rule, ' Business first, and plea- 
sure — or what not — afterwards,' I dined, and 
then read the letter, not without some edifica- 
tion. Its lesson was this : Stupidity and male- 
volence go together ; and * Evangelicals ' will 
never become more modest and loving till they 
become more thoughtful and are more carefully 
instructed in the ' truth as it is in Jesus.' How 
much better to resemble birds that sing among 
branches green with a present life, than wasps 
or hornets that issue forth for mischief from 
the hollows of decay lined with newspaper, 
letter-paper, or other paper unwisely blackened ! 
Better sing than sting. Better love than hate. 


" The anonymous censor I have referred to 
would not have been worth even an allusion, 
had he not in so untimely and officious a 
manner presented himself as a specimen of a 
class which I know to be still large. And 
here let me add : I write with embarrassment, 
because Experience has so much to say that 
cannot with propriety be said — already, indeed, 
I may have said too much ; and Reflection — 
grave, melancholy power — would, if I inserted 
all his suggestions, make this letter as long as 
a sermon, and even more tiresome. Long 
enough, indeed, I have kept you waiting for 
the letter. But often to give a man time is as 
friendly an act as to give him money. 

"As to my deficiencies, you know more of 
them, possibly, than I do ; but they are not 
likely to keep you awake at night as they 
keep me. And as to the excellencies I aim at, 
these are some of them. I aim to be reason- 
able ; to favour, not to fetter, the best action 
of the intellect. And I aim to be never intel- 
lectual only, but to put before you and myself 
the convincing word as the glorious word. 


I aim to preach for spiritual pleasure — that we 
may delight ourselves in God because he is 
good and his mercy endureth for ever : and for 
spiritual power — that what we know we may, 
with brightened lamp and girded loins, go forth 
to declare and to do. I aim to be worldly 
and yet holy, affirming that the feud between 
spiritual and secular is a wrongful and ignoble 
feud. I aim to show that Eternity is to-day's 
friend, and to invigorate our faith in the future, 
and quash our fears concerning it, by insisting 
on the truth that Love and Right are eternal, 
and must triumph. I aim to be just, and 
catholic, and pitiful : and to be homely, and 
various and natural. And I do not aim to be 
' orthodox ' or ' liberal,' or ' sound ' or ' broad,' 
by special designation, but to preach Jesus 
Christ as the Emmanuel, simply and fully as 
I can ; earnestly too, and winningly, as one 
should who knows what a dark secret the 
human heart has, and what a deceiving tor- 
menting worm infests it ; and knows too the 
costly anguish of the work by which Emmanuel 
righted the wrong done through the ' creature ' 


to God and to itself; and is confident, that 
only by the pure patient love of the Living 
God can 'miserable' man through his faith 
in this love, and his gradual dying out of evil 
and rising into good by the spirit this love 
bestows, become happy man; holy, friendly, 
perfect man. And much else I aim at, more 
or less involved in the pursuit of these excel- 
lencies spoken of as sought by me. i Who is 
sufficient for these things r ' 

" Should my mental power fail me for spiritual 
service, I hope I shall have the grace to begone 
without waiting for you to say c Go.' And 
should my health be soon quite broken, there 
will but be the shattering of one more candle- 
stick made of potter's clay : the golden candle- 
stick of the divine word will abide for you, and 
the inextinguishable light of its yet more golden, 
of its most heavenly flame, will shine on for you, 
and will shine for ever. 

" I am, dear Friend, 
" Yours, and the Congregation's, 

" Gratefully and faithfully, 

"Thos. T. Lynch." 


Here is an amusing experience written to a 
" depressed spirit " during his holiday — 

"Hastings, \\th September, 1868. 

"Some years ago I had a friend subject to 
fits of despair. He would write to me as if the 
world, HIS world, were now certainly coming 
to an end. I then, full of horrified sympathy, 
would set out on a visit of condolence ; but 
arrived, lo ! the rooms lighted, the piano going, 
my friend in fine spirits, and all things looking 
so disgustingly delightful, that my sympathy 
turned to wrath. I hope you do not resemble 
this gentleman, and declare yourself in the 
valley, when you only were so, and are now 
more than half way up the hill you believed 
you could never climb. " 


" 76, Arlington Street, 

" i8tk September, 1868. 

" An hour or two ago we were cheered by 
your note. But now you tell us that love and 
care can do no more. Their work has not 


been altogether vain ; for to die beloved is 
to die blessed. And the care that was not 
permitted to secure what it so earnestly sought, 
reminds us of that higher care which never 
fails to attain its end. She whom man might 
not preserve, God has received. Her husband 
and her parents have lost her, but her heavenly 
Father has her safe in the heavenly home. 
Certain truth this ; and yet such truth is never 
at first consolatory to the full. But how much 
better a hope sure to brighten, than no hope 
at all ! I am very very sorry for you, for your 

troubles have been many. But my dear Mr. , 

let ' patience have her perfect work.' You 
know in whom you have believed, and that He 
is the Resurrection and the Life — the Eternal 


" 76, Arlington Street, 

" 28th September, 1868. 

"Tell Mrs. F that I was really much 

obliged to her for the poetic welcome she gave 
to my book, though it reached me in days when 


I was almost too hot to be grateful. The verses 
are now in my treasury, tied up with very red 

tape- I perceive that Mrs. F is ' sound in 

the faith ' about women. She has not given in 
to the modern heresy that they are the equals of 
men. I fancy her addressing us thus : — ' Men ! 
Listen to truth. Let not a few foolish sisters 
deceive you. Think not that we shall ever claim 
to be your equals, who have been from earliest 
time your SUPERIORS. What was Adam's flesh, 
his best flesh, the flesh nearest his heart, but a 
kind of dough, out of which Eve was fashioned ! 
Or, to use illustrations yet more elevated, think 
you that the fragrant pea will claim to be the 
equal of the stick that lifts it into the air that its 
sweetness may be seen and diffused ? Or is the 
ruddy, luscious peach no better than the dull 
wall that holds it forth to the sunbeam ? Shall 
heaven descend to be the equal of earth ? Our 
thoughts are as much deeper than yours, as our 
hairs are longer, and our way as much more 
excellent as our fingers are more delicate ? But 
to accommodate our argument to your under- 
standing, who is it that broils your chop, and 


warms your slippers, and mends your stockings, 
and — spends your money ? ' 

" Formidable doctrine this. But shall better- 
half become only half r " 


" 76, Arlington Street, 

" $th December, 1868. 

" I must send you, according to the adage, a 
Roland for your Oliver.* Roland was, I 
believe, a knight who could give stroke for 
stroke, and if he couldn't repay one kindness by 
another, no doubt he at least gave thanks 
promptly — and heartily, as I do. 

"Your wine came with curious timeliness. 
The last glass of a last bottle had just been 
poured out, and I had said, ' Now we must go 
to the dogs ; ' meaning we must accept one of two 
evils, a pulse too low for the want of wine, or 
a purse too low through procuring it. * To the 
docks ? ' said my wife. ' No,' said I, ' though 
there is wine enough there doubtless, 'to the 
dogs ; ' which she said was wicked. But could 

* The wine-merchant's name. 


it be wicked when, five minutes afterwards, as I 
was sipping a cup of coffee, 'a case of wine 5 
was announced ? 

" Thus was our case altered, and I must be, 
as the old folk used to say, ' case-hardened,' 
which I suppose means hardened against the 
instruction and impression * cases ' may yield, 
did I not consider this a great case of kindness 
on your part, feel gratified by the gift, and 
edified by its kindliness. 

" Mr. Gladstone in the high chair at last ! 
Wisely may he fill it, as he assuredly will 


" 76, Arlington Street, 

" 3rd April, 1869. 

" The proposed sermon is to be a week-day 
one, I presume, and may be arranged for a 
Wednesday or Thursday. That being so, I 
should like to come ; but really I must ask your 
advice. It would please me to try and do some 
good, and to show you that I am ready to try. 
But though I have been working steadily with- 


out break-down for some time, and that both 
Sundays and week-days, my infirmities have been 
increasing, not lessening. For instance, to eat 
my dinner costs me more trouble than to preach 
a sermon ; and I have not left the house once 
alone for more than a year, for fear of sudden ill- 
ness—this by medical direction. So I might fail 

" I will engage provisionally to come some 
time in September, if you think it worth while 
to accept risks. But it is fair to warn you." 


" 76, Arlington Street, 

" ph May, 1869. 

" Preach ! preach ! Preaching will not kill a 
man's care, but it will prevent his care from 
killing him. I wonder whether pleasanter days, 
warm as well as sunny, when we at last get 
them, will do you good. I hope so." 

To many of Mr. Lynch's hearers it was a 
cause of regret that his sermons were not 
reported, and that so much valuable matter 


perished with the occasion. But not only had 
the expense of reporting to be considered, but it 
was not easy to secure the preacher's assent. In 
a letter we find him saying — 

" 76, Arlington Street, 

" 20th February. 1865. 

" My dear Mrs. , I find my wife has sent 

back Mr. 's [a reporter's] sermon. She read 

it to me, giving herself a severe headache and 
driving me nearly distracted. It wants marking 
out into paragraphs, words adding, and some 
corrections ; else it had better be put in the fire 
to brighten that. 

" If you will let me see it some day, I will try 
and make it readable. I do not like sermons of 
mine separated from their companions and co- 
workers, to go roaming about bearing a broken 
testimony concerning us." 

However, in the spring of 1869, a most 
efficient reporter was engaged, and the dis- 
courses of some months secured — now regarded 
as a treasure of great importance. Of these " A 



Group of Six Sermons " was published in i 
At the same time his lectures on Thursday 
evenings were taken, and a volume of a more 
popular character issued under the title of " The 
Mornington Lecture/' 

Of a spirit most catholic, Mr. Lynch was a 
dissenter with reason, and his reasons he was 
always ready to render on proper occasion. 
Here is a passage from a vacation letter — 

" Tenchleys Park, near Limpsfield, 

" \oth August, 1869. 

"Mr. — — is an able man, and possibly 
magnanimous enough to blush or to sigh when 
he thinks that a parson who ' fights in the open,' 
outside the lines of ecclesiastic protection, has a 
much harder task, and yet may not be a worse 
man than himself. I believe in Justice, and 
Anglicanism is injustice. The Established 
Church could not remain as it is for a twelve- 
month, but for the superstition of Respectability, 
and out of that foetid mist we must all keep 
our heads lifted up clear and high. 

" I was pleased to see lately a letter from 


Mr. , asserting in a Church print the supe- 
rior liberality of the ' Dissenting ' Ministry, when 
of a tolerably good sort." 


" 76, Arlington Street, 

" 2~th November, 1869. 

" Thanks for your note and Dr. Stirling's very 
able lecture,* which I have read with much 
pleasure. The lecture is stronger, I think, in the 
philosophical than in the physiological part. 

But, on the whole, he offers good physic 

to the physicists. If Huxley is clear — he is 
sometimes clearly wrong ; and if Dr. Stirling's 
expression is sometimes obscure, there is light 
enough in him to dissipate clouds of misappre- 
hension in the minds of sundry protoplastic 

" If but a pair of boots could be got, made of 
genuine protoplasm, I should think by walking 
about they might develop a pair of legs in them, 
these surmount themselves with a body and a 
heart, and finally a head form at the top of the 

* " As Regards Protoplasm," by J. H. Stirling. 


affair that should know all about it, though the 
boots knew nothing about it ; and if boots can 
provide themselves with a man to use them for 
walking and kicking, why should not the world 
provide itself with a god to take care of it, and 
the real soul of the world be only such a sole as 
that of the aforesaid boots ? Philosophy says God 
made the world ; pseudo-science says the world 
made God. Bathybius is making him now at 
the Sea-bottom, instead of Bathybian processes 
being his footsteps in the great waters, as He 
takes his way through them. It is sad to be all 
eyes and no sight. Please understand that this 
note is not an essay on Protoplasm. 

" 'Twixt Mind and Thing there was a chasm 
Which now is bridged by Protoplasm ; 
If you're a Thing and feel inclined, 
Just cross and you'll become a Mind." 


" 1869. 

" I am constructive. I despise the cleverness 
and conceit of the day that whittles up old dead 
sticks into chips, strewing the ground with them, 


and says, See what work I do ! The shreddings 
of the knife of criticism are not seeds out of 
which anything will grow. And people that 
cut, cut, as if there were nothing else to be done, 
soon take to cutting living things, and kill what 
they affect to prune." 


" 76, Arlington Street, 

" 22nd January, 1870. 

" If you were to commit a crime, meet with a 
misfortune, or be seized with a complaint, I 
would write to you. But though I care for you 
as much as ever, I do not care about writing to 
you, because you are not now a Solitary, but 
companioned ; and I hope in the smooth waters 
of content and prosperity." 


" 76, Arlington Street, 

" 2$rd March, 1870. 

" My dear Mrs. , I wish you were nearer 

to us ; then I would come and talk to Mr. , 

and try to cheer him up. 


" Tell him from me that if his sins have been 
even as bad as his dreams, there is a morning 
coming, as we hope, both for him and for us, 
when sins as well as dreams will be done with. 
Those who sincerely desire to awake to right- 
eousness in this life through their merciful 
Saviour, and to keep awake by the power of 
his Good Spirit, may gratefully hope to awake 
to blessedness in the next, and never to grow 
drowsy any more through dulness of soul and 
weariness of body, nor dreamy because of con- 
fusing pain or saddening memories. 

" Dreams may come from above, and so they 
may from below. And when they come from 
below, our Heavenly Friend knows the distress 
they occasion, and will make their evil work to 
good account for us. Remember, He that is 
Above is above all. Sins that sadden, and 
dreams that madden, are alike under his con- 

" Tell Mr. that I quite approve of his 

thinking very highly of his wife, but he must 
think even more highly of his God. Will a 
just wife who loves her husband love him not 


the less but the more because of his tenderness 
of conscience concerning his early life ; and will 
a just God taunt the penitent man in whom, it 
may be, true and humble worth is steadily 
increasing, through his union with Christ ? Is 
it God's design to put us to as much shame as 
possible, or to save us from all unnecessary ex- 
posure, as well as from the sins that, but for 
his forgiving love and its purifying grace, 
would have robbed us altogether of honour and 
happiness ? 

" We each of us know our own story ; and 
God, who knows the worst of us, has the best 
hopes for us, so to say — better than our own or 
our friends' hopes, if only we desire to be made 
good. None so innocent but must enter the 
way of Salvation by the gate of Repentance ; 
none so guilty but that Christ who died for us 
all can make his sins die, and give him resur- 
rection unto life." 


would be thought. Let him that thinketh he 
standeth, and that in the sacred enclosure of 
divine doctrine, take heed lest he hold the truth 
in its worldly power instead of its heavenly ; for 
respectability rather than salvation ; in com- 
placency with it as his, rather than in the love 
of it as God's. Sloth, Fear, and Jealousy are 
three chief guardians of a spurious orthodoxy. 
Sloth hates the honest exertion for which 
personal conviction calls ; Fear hates the 
questioning spirit which it is so hard to rule 
and which is certain to claim, and justly claim, 
somewhat the granting of which orthodoxy feels 
as loss ; and Jealousy hates the display of moral 
and intellectual powers which challenge respect, 
win what they challenge, and put to shame 
those who boast more, but own less. That man 
is the best conservative of the faith who is 
conservative of His love in whom the faith has 
its origin, and who seeks by * faith ' those ends, 
namely, the restoration of human beings to 
righteousness and happiness, and their estab- 
lishment therein, at which He aims. Christ, as 
a Person, gives at once clearness and fulness to 


our Christianity. * Principal things about a 
Person,* I have said in the 'Letters to the 
Scattered/ < are more simply and effectively 
spoken than about a doctrine expressed in terms 
of the intellect alone ; while yet the subject is 
less exhaustible, and the discourse on it may be 
far more various. Indeed, a Divine Person is an 
inexhaustible subject. If Christ be such a Person, 
then He hath the pre-eminence; and if He hath 
not the pre-eminence, should He, can He, con- 
tinue to have the prominence r ' We are servants 
of Christ — students of wisdom. The service is 
simple as it is great ; the field of study open as 
it is wide, and productive as it is open. I am 
continually teaching that the spirit of Christ is 
the spirit of character, and that if we live by 
Him, we live like Him. And here I may quote a 
few words from Mr. Porter's ' Lectures on Inde- 
pendency.' This gentleman is my brother-in- 
law ; and Dr. Campbell speaks of us as the two 
' Iconoclastic brothers.'* The peculiarity of Mr. 

* "Mr. Porter is not only my relative, but my senior and 
honoured friend. Why, then, should I not have liberty to say that 
his recently published » Lectures on the Ecclesiastical System of 


weather speaks of the peace that we hope for 

when the days of eternal health come 

Whether it requires more grace to be good 
when well or when ill, depends partly upon 
the person and partly upon the sort of illness, 
so we might say. But this you will have found 
out, that each state requires its special grace, 
and every person his or her own particular 
mercy from the Father of mercies." 

His difficulty in preaching appears in the 
following note — only one need not take the 
sermon at his own estimate. Often when dis- 
satisfied with himself, his audience was of a 
widely different mind. 

" 76, Arlington Street, 

" $rd October, 1870. 

" Our collection yesterday was fairly 

good ; at any rate, it was better than the ser- 
mon — that was incomprehensibly bad. There 
was a good one — one to the purpose — inside 
me ; but, like Marshal Bazaine, it could not get 
out, though it made several desperate sorties. 


I mean to hold on a few Sundays more, and 
then, if not relieved, I must capitulate." 

To a friend he wrote — 

" 76, Arlington Street, 

" 10th October, 1870. 

" As to myself, I do not like to trouble my 
friends with complaining about my complaints. 
Enough that — more than enough, as I have 
sometimes felt — I have been this year harassed 
and embarrassed with old infirmities. Afflic- 
tion protracted seems to press not the grape, 
but the grape-skin ; and yield not wine that 
one might humbly offer to God in a sacramental 
cup, but poorer, in which one's most courteous 
neighbour is obliged to hint that he perceives 
more acid than should be." 

Here is another note of consolation — 

" 76, Arlington Street, 

" 19^ November, 1870. 

"Dear Miss , Is it well with your I 

hope so ; though you are as far as ever, or per- 


haps a little farther, from being what we call 
' well/ But if you are patient in suffering that 
evil meant for good, which has been appointed 
for you, and are ' quiet from fear of evil ' other 
and greater, then it is well with you. Then 
may we most show our trust in God, when we 
have least strength in ourselves. And if it be 
our true desire to escape that greatest evil — 
the falling away from God into a state of ingra- 
titude, distrust, and indifference — we may be 
sure that He will save us from it. Perhaps you 
sometimes pass from a tranquil state into one in 
which you only feel that you cannot feel. But 
God's faithfulness to his own word of mercy 
given us does not depend on our apprehension 
of it. From all that I hear of you, I rather 
anticipate your entry into that better country of 
which Scripture tells and hymns sing, than 
your return to us here. I doubt not that plea- 
sant means are provided there for the perfecting 
of those who, though they humbly hope that 
they shall sleep in Jesus and be blest, feel that 
if they had been permitted to live longer below, 
they could and they would have made greater 



efforts than they have yet done to learn of Him 
and serve Him and resemble Him. If you have 
ere long to hear the call that says ' away/ it 
will, I thankfully believe, be a call < up ' as well 
as ' away ; ' and in the vigour of a new life you 
will know the worth of what has been here 
given you in pious lessons and examples ; the 
greatness of the mercy that has forgiven you 
what has been amiss ; and the full power of 
that Saviour who has been the nourisher of all 
Good in you, and has been preparing you for 
new Scenes and new Services above. 

" When I wrote last I thought rather of a pos- 
sible journey you might make to the Sea ; now I 
rather think of one you may make to the Sky. 
But whether you go Seawards or Skywards, there 
is but one Providence on which you have to rely." 

And another to a mother on the dangerous 
illness of her son — 

" 76, Arlington Street, 

11 12th December, 1870. 

" Anxious indeed is such watching 

and waiting as yours. But there are prayers 


without words, as there are ' songs without 
words ; ' and the deep inward wish of a heart 
that desires to submit to God always has accept- 
ance with Him. Though for a while the spirit 
may be as w T aters that within are dark, and upon 
whose surface there is frosty stillness, yet, 
because of the faithful Sun of Righteousness, 
and therefore of consolation, there is hope ; the 
ice will melt, the surface ripple, and within 
there will be a bright calm instead of a dull one. 
" I trust your son will be spared to you. 
Many a mother has endeavoured to resign her 
son, and then has received him back again as 
from the dead, and as a divine reward for her 

And here is one in a lively spirit addressed 
to a friend who complained that the world, the 
flesh, and the devil interfered with his happi- 
ness — 

" 76, Arlington Street, 

" zyd Decei?iber, 1870. 

" My dear Mr. , One consolation I can 

offer you. It is better to have W., F., and D. 


for your enemies than for your friends. While 
a man is intent on getting what he calls happi- 
ness at any price, W., F., and D. will carouse 
with him, and say they will see to it that he 
does not fail. But as soon as he tries for some- 
thing better than popular happiness (still liking 
to have a little taste of it though, now and 
then), they turn against him, and declare that 
at no price (much they know about it !) shall he 
have either that happiness or a better. I do 
not wish certainly that you were the exclusive 
object of W., F., and D.'s hostility, but I do wish 
they would leave off besieging and bombarding 
me — and you too, if such deliverance would be 
good for you. F. flurries me, W. worries me, 
and D. deceives me, if he can, but I am ' not 
ignorant of his devices.' " 

To an invitation to preach he thus replied — 

" 76, Arlington Street, 

" Jth January \ 187 1. 

"I did not know your handwriting on the 
envelope of your welcome letter. It never had 


any evil peculiarities, but it has grown firmer, 
which shows that you are a happy, successful 
man. It slopes evenly like a field of summer 
corn in a gentle breeze, and doesn't straggle 
all ways like a mind disturbed by divers winds 
of doctrine. 

" Truly I was very glad to hear from you, and 
felt a pleasing sense of relief, like a man who 
has been absolved of a crime. For you must 
know that I had felt guilty of not having written 
to you for a long time, and now I know that 
I am forgiven. But I cannot confess to having 
at any time forgotten you, and I can say that 
often I have wished that you were my neigh- 
bour, or I yours, for feeble creatures such as I 
want more sympathetic associates than are easily 
to be met with, even among parsons. 

" It is a satisfaction to me that you can find 
something to please you in the 'Mornington 
Lecture.' Of course such subjects as inspira- 
tion and the like are but slenderly (though I 
hope tenderly too) dealt with. They have had 
much fuller treatment from me in sermons. 

" Sermons ! Would that I could with 


assurance accept your kind invitation. But it 
would be faith passing into w/zholy boldness, I 
fear, for me to do so. I am now ' feeble, old, 
and grey,' and have been this year sorely 
disabled. In 1869 I went to Nottingham for 
some pulpit work, and that was my last 
preaching expedition. It saddens me to feel 
that I ought not to engage to try and serve 
you as you wish. How pleased I should be 
to come ! to see your good friends and your 
better self/' 

And to the same, in reply to a renewed invi- 
tation to visit and preach for him — 

" 76, Arlington Street, 

<< i6tk January, 187 1. 

" But now to business. I feel like the gentle- 
man who could not invite his friend to dinner, 
because, first, there was no dinner, and then, 
for many other reasons which he had not time 
to specify. At any rate I must respectfully 
decline to come to you, first, because I can't 
come — but really I am not aware of any other 



reasons for not coming, though of course I 
could find them if I wished to. But I do 
not. The case, however, is this. I have been 
for some time, and still am, on the very 
brink, so to say, of resigning my office. Phy- 
sically I am very nearly disabled. I am mor- 
tified and saddened, and sometimes feel as 
if I could weep, wail, and gnash my teeth all 
at once, because of the heavy, steady, crip- 
pling pressure of infirmity. I really would 
have liked to come, but I must not dally 
with myself, and deceive you. It is important 
that your arrangements should be certain, and 
be made early. 

" Mr. is said to be an energetic worker. 

Such are needed. Energy! Gambetta has 
enough of that ; but what counts most, is just 
now most wanting — Wisdom. What a work 
those two sons of Satan — Lies and Lightness 
— have wrought in France ! " 

Thus conscious of failing strength, in the 
pulpit he exhibited no sign of weakness, and 
his congregation, long familiar with his energy, 


notwithstanding infirmity, were wholly unpre- 
pared for their imminent loss. He was to die 
in harness. 

Latterly he had become very desirous of 
living a little farther from town. He pined for 
more space and fresher air. But the difficulty 
was his inability to endure the fatigue of riding 
a mile or two on Sundays before preaching., 
He felt greatly perplexed, not knowing what 
step to take. On Thursday the 4th of May, 
hearing of a house within a short distance, the 
situation of which he thought might suit, he 
determined to go and look at it ; but a violent 
spasm of the heart seized him, as was then 
almost always the case when he attempted to 
ride, and he was obliged to return home. He 
lay quietly for some hours on the sofa, and 
said he would give up seeking for change of 
residence, for it was evidently useless. When 
a little revived, he sang in a low voice Wil- 
liams's fine old hymn, " Guide me, O thou 
Great Jehovah," to a tune of his own com- 

In the evening he preached from Luke 


xxii. n, "Where is the guest chamber, where 
I shall eat the passover with my disciples r " 
It was an address preparatory to the com- 
munion on the following Sunday, and was 
delivered with his usual vigour and fulness. 
Those who were present will never forget that 

He came home very much exhausted, but 
next day prepared for his Sunday's work in 
his ordinary manner. But that night, after 
retiring to rest, he became ill and very feverish. 
In the morning his medical friend was sent 
for, who said at once that it would be impossible 
for him to preach the next day. He received 
the remark very quietly, and shortly after gave 
directions respecting supplies for the pulpit. 
He passed a very restless day, and the night 
that followed was still more distressing. During 
the Sunday he was unable to speak many words; 
but when he did, he expressed a strong desire 
to live, if it were the will of God. To his affec- 
tionate nature, life had still great attractions, 
and many things he had purposed were unac- 
complished. Towards evening the fever left 


him, and exhaustion followed. All that his 
kind medical friend could do was done, but 
he never rallied. To two of his near relatives 
who had been sent for, he spoke a few words. 
To one who expressed a hope that they 
would meet again, he said, with a momentary 
return of his old energy, "I know it." His 
illness from the first was so extreme, that 
only one other friend could be allowed to see 
him, and this friend prayed with him, com- 
mending his departing spirit to God. To 
him he said, " Now I am going to begin to 

His medical attendant remained with him 
until late on Monday night, and soon after he 
left the last change began. Without struggle 
or sigh, he gradually ceased to breathe on the 
morning of May 9th, 1 87 1 . 

He has been described as Pastor and Friend. 
Of his domestic character little need be said. 
As a master he was just and considerate ; as 
husband and father, intensely loving and greatly 

The funeral took place on Tuesday, 1 6th May. 


After a service at Mornington Church, conducted 
by the Rev. Edward White and the Rev. J. C. 
Harrison, the congregation followed the body to 
Abney Park Cemetery. There was a great 
gathering around the grave, and says Mr. 
White, "I have attended many funerals, but I 
never saw so many men in tears as at Mr. 
Lynch's burial." On the following Sunday the 
Rev. Thomas Binney read the lessons in Morn- 
ington Church, and the Rev. Samuel Cox, of 
Nottingham, preached the funeral sermon, which 
was afterwards printed. 

A volume, entitled, " Sermons for my Curates," 
was published a few months subsequently, 
edited by the Rev. Samuel Cox. The sermons 
were written by Mr. Lynch some years before, 
and were read to the congregation in the 
evening by friendly volunteers. Hence the 
playful title. 

Over the grave in Abney Park Cemetery a 
stone with the following inscription was erected 
by his congregation— 


%o the §clobcb ^Ecmorg 



BORN 5TH JULY, 1818 
DIED 9 th MAY, 1871 


















" A BIRD'S heart without a bird's wings." 
So Mr. Lynch once described himself; but 
the best simile does little more than indicate 
what many words might fail to exhaust. His 
powerful, agile, and radiant spirit was enclosed 
in a body unequal to its service, and thereby 
limited, restrained, defeated. 

Yet having said so much, let us not forget nor 
be thankless for what was accomplished. If 
much that he would have done he could not, 
yet how large and how excellent was that which 
he achieved ! His work was " the work of the 
preacher," and by that work he should be 
estimated. For years he preached systemati- 
cally, and his sermons represented a volume 


and variety of thought, which it might be 
difficult to characterise without the appearance 
of exaggeration. Let any competent critic take 
up the " Three Months' Ministry," and consider 
that these sermons are merely an average of 
hundreds, and then reflect what such hundreds 
stand for. Mr. Bright has recently questioned 
the possibility of preachers maintaining fresh- 
ness and interest in their theme Sunday after 
Sunday, though he allows that there may be 
exceptions. Of exceptions, Mr. Lynch was an 
eminent example. It was not difficult for him 
to preach twice, or thrice, a week; nor was it 
difficult to listen to him as often. Let it not, 
however, be supposed that his sermons cost 
little, being produced without study or effort. 
On the contrary, their production was the 
business of his life — his chosen and joyful 
business. It was his delight to communicate 
his mind to his people from the pulpit ; and to 
be deprived of that communication was such 
hardship that often in his feeblest times the 
question for decision was, whether he would not 
suffer more from the restraint of silence than 


from the exertion of speech. His sermons were 
not improvisations ; he spoke from a scheme 
mentally laid down, whilst much was given in 
the inspiration of the occasion. "For ten 
years," testifies one of his hearers, U I never 
missed a sermon or lecture that by any possi- 
bility I could find my way to ; and, hearing him 
uninterruptedly, I never heard him repeat him- 
self. I never could say, 'That, or something 
like that, have I heard before.' Hence I resorted 
to him with perpetual expectation." And with 
all his luxuriance there was no carelessness. 
" Lynch' s ministry," said a lady, "is affluence 
with accuracy." Thoughts in words went forth 
together matched and mastered. He said what 
he wished to say, and nothing more. 

As a rule, his sermons were addressed to 
thoughtful people, and presupposed a certain 
information and interest in spiritual things. 
" One great aim of your preacher," he said in 
1 851, "is to refresh, assist, and satisfy con- 
siderate, inquiring persons." This aim he 
steadily pursued, and it is to be borne in mind 
by every reader of his sermons. Sometimes it 


was complained that he preached over the heads 
of the vulgar, but the answer was obvious that 
others besides the vulgar have to be provided 
for. When there was opportunity, he could 
adapt his discourse to the humblest, and with a 
directness and vivacity that kept every faculty 
alert. Indeed, that Mr. Lynch was not a 
popular preacher was due simply to the fact that 
circumstances did not so shape his duty. His 
mission, to use an over- worn word, was specially 
to the sceptical and scattered, many of whom 
were led by him into " the unity of the faith." 
In dealing with doubts he was singularly suc- 
cessful, and some who imagined that they had 
seen an end of all arguments for Christianity, 
discovered in him a body of evidence of which 
they had no conception. An active agent of 
unbelief, after spending an evening with him, 
remarked to a friend, " If I could have seen the 
Bible as Mr. Lynch exhibits it, I should never 
have had a word to say against it." 

To his more attached followers Mr. Lynch' s 
ministry might be most adequately described as 
" a comfortable ministry " — comfortable in its 


moral invigoration, and, beyond all, comfortable 
in the constant sense that ran through his 
utterances of the omnipotence of Divine Love as 
revealed in Jesus Christ. 

" What heaven so high, but love is still beyond ? 
What hell so deep, that love is not below ? 
What length of times bemused by fancy fond, 

What breadth of countries has the world to show, 

" Such that love is inadequate to fill, 

To reach, to brighten, and to reconcile ? 
All in the all is Love, and hidden still 

It opens with a new and heightened smile." 

Citing " The Rivulet," leads us to remark 
what a celestial element it contributed to the 
worship of the congregation, and how it blent 
into harmony with the devotion and the instruc- 
tion of the preacher. And those who so tested 
" The Rivulet " year after year may most con- 
fidently speak of its merits. With familiarity 
the hymns lost nothing, but gained thereby, 
and revealed a depth and delicacy of thought 
and tenderness of feeling which a cursory 
acquaintance might have missed. Indeed, like 
all true poetry, "The Rivulet" requires to be 


studied, and repays study ; but whether by 
reason of the disagreeable notoriety attached to 
it, or simply from oversight, the volume has 
never received the recognition to which it is 
entitled — albeit hymn after hymn has passed 
silently into the currency of the churches. It is 
difficult to select examples, but what is there 
finer in conception and expression in any 
hymnal than this, entitled — ■ 


" Why stooped the Majesty on high ? 
Why spake so simply the Allwise ? 
How came Omnipotence to sigh ? 
Why wept the Joy of all the skies ? 

" Shall, then, the Father all things know 
Except the children's want and pain ? 
And in his heart all sunshine glow, 
Except the sunshine after rain ? 

" And all great things may He perform 
Save greatly fill a humble part ? 
And rule, but never feel, the storm 
That buffets us in face and heart ? 

" And may He in abstrusest lore 
Teach angels his eternal sway, 
But never come to our own door 
To give us comfort for the day ? 


" Day's burden off, its labours done, 
Poor lodging at the weary end 
Had He, of gold and silver none, 
A needy man, and all men's friend. 

" Be glad, the world of toils and scorns 
But perfects Him whom first it mars ; 
O, love Him for his crown of thorns, 
Then praise Him for his crown of stars.' 

In private Mr. Lynch was the cheerfulest of 
company. Of his health he had so little to say 
that was good, that he only referred to it under 
compulsion. It was of others he talked, rarely 
of himself. And what talk his was, genial, 
sprightly, profound ! "He was the most won- 
derful discourser I ever listened to," says the 
Rev. Edward White. " He gave to most men 
quite a new conception of the possibilities of 
power in conversation. There was a method, a 
grasp, a breadth, a fulness, an outpouring of 
spiritual energy, a fine humour, a sweetness, too, 
and a beauty reflected or borrowed from all that 
is bright and fair, which simply fascinated you, 
and held the ablest men spell-bound/' Few 
left him without the sense of a fresh light 


on their own or the world's affairs, or without 
some happy saying of amusement or consola- 
tion. He was no ascetic, but a very man of the 
world in capacity and common-sense. He read 
widely and carefully, and what he knew he 
knew thoroughly. In politics, literature, and 
science he had a perennial interest, and for all 
that made for human improvement the heartiest 

"A bird's heart without a bird's wings :" so 
he once described himself : " Now I am going 
to begin to live " were among his last words as 
he passed from earth : 

" If we who sing must sometimes sigh, 
Yet life, beginning with a cry, 
In hallelujah ends." 



1844. Thoughts on a Day. 

1850. Memorials of Theophilus Trinal. 

1853. Essays on some of the Forms of Literature. 

1853. Lectures in Aid of Self-Improvement, addressed to Young 
Men and Others. 

1855. Hymns for Heart and Voice : The Rivulet. 

1856. Songs Controversial. 
1856. The Ethics of Quotation. 

i860. Among Transgressors. A Theological Tract. 

1 86 1. Three Months' Ministry : a Series of Sermons. 

1868. The Rivulet : a Contribution to Sacred Song. [A new 

edition, with sixty-seven additional hymns.] 

1869. A Group of Six Sermons. 

1870. The Mornington Lecture : Thursday Evening Addresses. 



1871. Sermons for my Curates. Edited by the Rev. Samuel Cox. 

1872. Letters to the Scattered, and other Papers. Contributed 

chiefly to the Christian Spectator, 1855-56. 
1872. Tunes to Hymns in the Rivulet. Edited by Thomas 
Pettit, A.R.A.M. 

It is sometimes asked whether Mr. Lynch left 
nothing in manuscript. There are sermons, 
chiefly reported, but whether any will be pub- 
lished depends on circumstances. They abound 
in passages alive with the author's genius, and, 
if entire publication be unadvisable, we may 
hope for selections. 




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