Page:Dictionary of National Biography volume 30.djvu/260

 in 1853 Tucker's ‘Memorials of Indian Government.’ He published a history of the ‘Administration of the East India Company’ in 1853; ‘The Life and Correspondence of Charles, Lord Metcalfe,’ in two vols. 1854, a second edition, also in two vols., appearing in the same year; ‘The Life and Correspondence of Henry St. George Tucker’ in 1854; ‘Selections from the Papers of Baron Metcalfe’ in 1855; ‘Life and Correspondence of Sir John Malcolm’ in two vols. 1856; and ‘Christianity in India,’ 1859. In 1861 Kaye edited ‘The Autobiography of Miss Cornelia Knight.’

Kaye's best-known work, ‘The History of the Sepoy War in India, 1857–8,’ three vols., appeared between 1864 and 1876, and is ‘a well-ordered and comprehensive narrative.’ In the last volume he reflected on the conduct of the 52nd light infantry and the third column of assault at the siege of Delhi, and a controversy followed. Major J. A. Bayley's ‘Assault of Delhi,’ 1876, defended the regiment, and Henry Durand in 1876 vindicated his father's conduct in a pamphlet entitled ‘Central India in 1857.’ ‘The History of the Sepoy War’ was revised and continued by Colonel G. B. Malleson, and the whole work, with the title of ‘Kaye and Malleson's History of the Indian Mutiny,’ was completed in six vols. in 1890. In 1867 Kaye published his ‘Lives of Indian Officers’ in two vols., a second edition of which followed in 1889. This work appeared originally as a series of articles on ‘Indian Heroes’ in ‘Good Words’ for 1866. In 1867 Kaye supplied the letterpress to a series of illustrations from drawings by W. Simpson, entitled ‘India Ancient and Modern,’ and in 1868, in conjunction with J. F. Watson, he edited Taylor's ‘People of India.’ In 1870 he published ‘Essays of an Optimist,’ being a series of articles reprinted from the ‘Cornhill Magazine.’

[Brit. Mus. Cat.; obituary notices, Times, 27 July 1876; Athenæum, 29 July; Academy, 5 Aug.; Pioneer Mail, 9 Aug.] 

KEACH, BENJAMIN (1640–1704), baptist divine, younger son of John and Fedora Keeche, was born of poor parents on 29 Feb. 1640 at Stoke Hammond, Buckinghamshire, and baptised on 6 March at the parish church. Very early he came under the influence of the general or Arminian baptists, and was baptised in 1655 by John Russel, minister of that body at Chesham, Buckinghamshire. He began to preach in 1659. In 1664 he was seized and imprisoned for preaching at Winslow, Buckinghamshire. He had not long attained his liberty when he was indicted for ‘certain damnable positions’ contained in his ‘Child's Instructor,’ a baptist catechism. Some expressions about the second advent appear to have led to the false conclusion that he was a Fifth-monarchy man. The trial took place at Aylesbury, Buckinghamshire, on 8 Oct. 1664, before Sir Robert Hyde [q. v.], who sentenced Keach to a fine of 20l. and a fortnight's imprisonment, with the pillory at Aylesbury on 15 Oct., and at Winslow on 20 Oct., when his book was to be burned before his face; he was also to find sureties for future good behaviour. The sentence was rigorously carried out.

He removed to London in 1668, falling into the hands of highwaymen on his journey. Soon afterwards he was chosen and ordained (1668) pastor of a small baptist church in Tooley Street, which had been started in 1652 under William Rider (d. 1667). This church practised imposition of hands at baptism. It was probably Calvinistic in doctrine; at any rate Keach, after his settlement in London, became a particular or Calvinistic baptist. On the indulgence of 1672 his congregation erected a wooden meeting-place in Goat Yard Passage, Horsleydown; the structure, by successive enlargements, became capable of holding nearly a thousand people. It is said to have been the first baptist church which introduced (about 1688) the practice of conjoint singing, which was condemned by the London general baptist association in 1689 as a ‘carnal formality.’ Keach's advocacy of congregational singing, and his issue of a collection of original hymns (1691), caused a rupture in his church.

He had already employed his powers of versification in the service of his theology (‘The Glorious Lover,’ &c., 1672, 8vo), and had turned them against the quakers (‘The Grand Impostor,’ &c., 1675, 8vo). In prose he had criticised Baxter (1674), defended the practice of his church in the imposition of hands (1675), and advocated a paid ministry (1680). Much of his writing was controversial, chiefly of the defensive sort. His latest controversial pieces were against the seventh-day baptist views (1700), some of his younger members having ‘sucked in the notion of the Jewish sabbath;’ and against the idea of the soul put forward by William Coward (1657–1725) [q. v.] Those of his works which have survived are expository, namely, his ‘Tropologia,’ 1682, fol., a key to scripture metaphors, prefaced by Thomas Delaune [q. v.], and his ‘Gospel Mysteries Unveiled,’ 1701, fol., an interpretation of the parables. He was a masculine preacher, not disdaining the use of notes, and, for a self-taught man, who made no pretensions to much learning, he was well read. His con-