(Reprinted, by permission, from the "Christian.")
THE close of the long, strenuous, and devoted life of Mr. Kelly, of Blackheath, is an event that will touch many Christian hearts that held him in deepest affection. He was one of Christ's special gifts to the Church for the late century's revival of Christian learning, truth, and testimony, who in service to the One that had won his heart, counted it gain to go out in separation from all to meet Him; and whose formula of the Christian life was—Faith in God's Word, true obedience thereto, and devotedness to the Person of Christ.
William Kelly was the son of an Ulster squire, and was born at Millisle, co. Down, in May, 1821. He was educated at Downpatrick and at Dublin University, where the highest honors in classics were his. He was brought up a Protestant Churchman, and became enamored with "Puseyism"; but was spiritually quickened shortly after graduating. Going to the Isle of Sark, he was brought into Christian liberty through a lady of the Acland family directing him to 1 John 5:9, 109If we receive the witness of men, the witness of God is greater: for this is the witness of God which he hath testified of his Son. 10He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. (1 John 5:9‑10). He touchingly alludes to this happy fact in his "Exposition of the Epistles of John," issued last year—a work he was thankful to accomplish. He never swerved from the truth he then found, proving it the "witness of God" to his soul, of salvation and eternal life. To the last its reality remained with him; as he expressed it shortly before passing away: "The Lord is the light of my heart." Mr. Kelly was twenty-four years old when he first met Mr. Darby, the body of whose teaching he was readily grasping as of the Spirit. The discovery of the "judicious Hooker's" error in asserting that "the field is the Church" (Matt. 13), had given him the key of the truth, and he had closely studied the Scriptures during the intervening period. He now stirred up more widely his Christian activities, and in faith consecrated his great attainments and abilities to the cause of Christ.
Mr. Kelly was a man of recognized erudition, possessing powers, too, of original research. He had rare logical skill, fine precision, and keen controversial force, all with high moral power and spiritual culture. A French writer who long knew his works described him: "Kelly—savant, realisateur, tête logique, résumateur-philosophe"; and an Irish writer spoke of him as "a distinguished alumnus of the University." A student to the end, he was no recluse or mystic; and if he burnt the midnight oil, he also greatly delighted in Christian fellowship, and the practical ministry of preaching and teaching. He was held in high esteem for his critical work by members of the New Testament Revision Committee, with some of whom he held friendly and learned correspondence. He thought Darby's "New Translation" (though erring somewhat), more reliable than the "Revised Version," which he fully and critically examined in his monthly Bible Treasury, a periodical considered by many besides Archdeacon Denison as “the only one worth reading.”
Commenced in 1856, this journal is replete with the writings of Brethren's leading expositors, among them none more luminous or richer in spiritual wisdom than his own. Its critical studies, devotional papers, Scriptural unfoldings, doctrinal discussions and reviews, all combine to make it a half-century's reliable testimony to the restored truths of practical Christianity. In taking up the task, after Prof. Wallace had had six months as editor, he sought that "grace and wisdom" might be granted him for it; and surely it may be asked: Is not such an editorial service unique?
Mr. Kelly had previously edited The Prospect (1849-50), a most interesting volume as a study of some early work. From it he re-issued a translation of the "Revelation" from the Greek, with notes of manuscript readings and general remarks (1849). He also contributed numerous critical comments to Dr. Tonna's Christian Annotator (1854-6), a journal Mr. Darby did not care for. Dr. Tregelles and Philip Henry Gosse, F.R.S., were also contributors. The work so highly commended by Prof. Ewald was "The Revelation of John, edited in Greek, with an English version," and a statement of authorities and versions. For it Mr. Kelly made use of MSS. never before applied to critical purposes, and gave extracts from the original Codex Sinaiticus, obtained through Prof. Tischendorf (1860).
Our friend edited "The Collected Writings of J. N. Darby," whose thirty-six volumes involved much tedious search over many years and in several languages. By this work "W. K." conveyed an important service to the Church of God, which few, if any, could have adequately accomplished. This is also true of the "Synopsis of the Bible," whose five volumes "W. K." thought J. N. D.'s best single work; as the "Examination" of B. W. Newton's "Apocalypse" his ablest critique. He highly valued Darby's writings, and circulated them as widely as possible. For their author he had profound regard, and delighted to speak of him with reverence and love, although their fellowship had been broken in upon after thirty-five years of happy, hearty co-service. He looked upon him as unapproached for Scriptural unfoldings of long-lost truths, and for dependence upon God and His word. "Read Darby!" he used to say, to the last.
Learned readers have often expressed appreciation of Mr. Kelly's critical writings; and studious (as all, he thought, should be) believers everywhere valued his expositions as "comfort and food" of rich worth. Their great extent and instructive variety is perhaps unparalleled. His "Lectures on the Revelation" form a profound work of critical value and spiritual perception, recently revised. In it he fully analyzes the teaching of Elliott's "Horæ Apocalyptic." The "Doctrine of the Holy Spirit" is still an exposition of rare value, as when declared by Dr. Bledsoe the "best discussion" extant on the subject. "Preaching to the Spirits in Prison" is a contribution of important interest to the discussion of this attractive subject. "Lectures on the Second Coming" afford clear and definite teaching on this much debated subject. The "Exposition of Isaiah" (1895) is "a new book rather than a re-issue," which the learned author hoped would render "greater help to the Christian student, and even to the larger circle of those who seek more intimate acquaintance with the richest and most comprehensive of the Prophets." He exhaustively discusses the nature and object of Prophecy, and combats unsparingly the "bitter hostility" of the Neo-criticism he so deplored, in its assault upon "whatever is most bright and blessed.”
The smaller "Daniel" is an instructive study of this little understood prophet of great precision, the new edition of which, after forty years, has also an exposé of Neology. The "Exposition of John," 1898, was "written from first to last, with the deep conviction how little my plummet can sound John's revealed depths." His "Epistles of John" already alluded to, should stand with the "Gospel." The two volumes form an incomparable study of John's presentation of the Lord; nor does anyone need "Lives of Christ," who possesses these beautiful writings, so full of mature learning and spiritual understanding in the unfolding of the Person and work of God's Son. The graces of the Lord as Man are displayed in Luke; in John it is God making known Himself in Christ. Moreover, “Life eternal in the Son of God declared and manifested in His character in WAYS and WORDS, and that he gives this life is there written with more than sunbeam brightness."“The Creation" (long published) and "In the Beginning and the Adamic Earth" (1894) (commended by Archbishop Benson, and accepted by Gladstone for St. Deiniol's library), evince the beauty and perfection of revealed knowledge, and the faith and power of "W. K." for its elucidation. They form a profound guide to the study of Cosmogony. “Christ Tempted and Sympathizing" (1871) is a finely discriminative study, and none will deny the devout erudition of his exposition of "The Lord's Prayer" (1850; new ed. 1900), or that the "Pastoral Epistles" are choice meditations of high spiritual character and helpfulness. His "Acts of the Apostles" is an instructive unfolding of the early days of the Church, as his "Corinthians" is of Church order and government, of gifts and ministry. To these should be added "Lectures on the Church of God," a veritable text-book; and "Notes on Ephesians," a book of the highest character of Christian instruction.
One of his later volumes, "God's Inspiration of the Scriptures," exhibits with unanswerable faith and proof the perfection of Divine revelation and "the grace of its purport in the glory of God." Mr. Kelly thought this work should be of help to “the spiritual understanding of all who value the Bible from beginning to end.” To him it was a sad thing that many professed believers should seek to undermine God's word, and often attach more weight to inscribed stones and engraved cylinders than to the Divine revelation of the Scriptures.
Such are a few of the multitude of Mr. Kelly's writings, a rare legacy to the Christian community, all so evidently full of precise instruction to the spiritual intelligence. They bear the mark of an able writer, who sought such ease of style as would "come home" to the reader's heart and conscience, and who desired neither to form nor belong to any school of thought, doctrine, or interpretation; but in faith to take God at His word by the Spirit's guidance, and so to teach the Christian.
He sought to forward growth in grace and Divine knowledge, to prepare both "sincere milk" and solid food for Christian growth, "till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ." He pressed for the cultivation of truth in the "inward parts," and the practical exercise of what was learned, in testimony to Christ for His glory. He was as a "father" who had "known Him that is from the beginning," as well as one who would teach faithful men, that they might, by continuance in the things they had learned, be able to teach others also.
Many of Mr. Kelly's books are reports of lectures. As a lecturer he especially excelled, being a public speaker of easy but impressive address. He made no display of learning, yet conveyed solid instruction. On rare occasions he would so open up the deep recesses of heart and mind as to cause wonder for what might be contained there.
He had a winning personality, with a charm of manner, a fine courtesy, and a humor of the purest. His small Bible and pushed-up spectacles, his firm mouth and shrug of the shoulders, have oft obtained affectionate remark, as now they have public notice. He also labored with zeal in the gospel wherever he went, and wrote largely upon it. His "Born of Water and of the Spirit" and "The Apostle at Athens" studiously exhibit what Christ's work is, its mode of operation in grace, and what it involves for man's blessing and God's glory. They well illustrate the high character of his "gospel" productions. Years ago he was interested in some inquiring Japanese students in England, proving of marked service to them; and one of his last activities was in the selection of special Christian literature for China and Japan.
Mr. Kelly wrote a few choice hymns, finely expressive of worship "for grace and truth revealed in blessing for eternal glory." But he did not cultivate this "recreative work." He deeply deplored the flimsiness of faith to-day compared with a former robustness of Christian character, the increasing worldliness of believers, and growing lack of devotedness. The spread of materialism, Ritualism, and Popery pressed upon his heart, though according to revelation; and his constant aim was to deliver souls from these. He wrote sternly against the late Pope's Encyclical, and interesting cases of converted priests, monks, and others of education and high place have come before him both at home and in France.
It was his regret also to observe how hindrances to Christian light were spreading in University life and teaching, and around the young life of future Christian leaders. He considered the great lack to be a living faith in God and His revelation. David showed his superiority over Solomon in his greater value of the Ark, "for faith is always, if I may say so, wiser than wisdom." So again in Rev. 3, the Laodicean condition arises out of "despising the testimony given to Philadelphia—the fruit of the rejection of the special truth that formed that Church"—keeping the word of His patience, and not denying His Name. His answering query, "For which world?" when once told he might readily "make a fortune," was perhaps surpassed by his reply to one who generously offered his influence to "do something" for him: "What can you do for me more than has already been done by the Lord Jesus?" He sought to avoid the Laodicean spirit at all cost.
He was concerned, too, for the vast amount of unprofitable reading extant, which he thought "best counteracted by sound and interesting testimony to the truth"; asserting that the young were largely affected by the "abounding fiction and worthless poetry of the day." Many Christian believers, he said, thought more of Milton's "fine imaginations" or of Tennyson's groping for light, than of God's true record; and too little of the writings of Cowper, "one of the best of all the poets," who through faith had helped many to praise God. He largely believed, however, with Darby, that poetry (not hymns) "is chiefly the effort of the human mind to create, by imagination, a sphere beyond materialism, which faith gives in realities." Like Abraham, "W. K." believed God!
Mr. Kelly never changed his ecclesiastical position after turning from the Established Church in 1841, and going "forth unto Christ outside the camp, bearing His reproach," but, with sufficient statement for Christian conscience and intelligence, continued steadfastly onward. He never "broke fellowship" with the leaders in the unhappy divisions among Brethren in the bitter way often ascribed to him; but, when having had to withhold confidence, he always lucidly, logically, and scripturally stated his ground as occasion called, consistently adhering to first principles. He was as severe in condemning unscriptural divergences (whether ecclesiastical or doctrinal) among Brethren as anywhere else. He could warn as well as help, rebuke as well as encourage. His sarcasm was the searching rapier of applied truth.
From beginning to end he bore unchanging practical testimony to the oneness of the Body, the unity of the Spirit, and separation unto the Name and Person of the Lord Jesus Christ, awaiting His return. One of the happiest of Christians, he knew the sorrows as the joys of the path, yet as he wrote myself not long ago, "Ours after all is but light affliction compared, I do not say, with His who suffered as none but Himself ever did, but with the Apostle, a man of like passions with ourselves. What had he not to endure from Jew, Gentile, and the Church of God!”
Mr. Kelly married firstly a Guernsey lady—Miss Montgomery. His second wife, who died in 1884, was a daughter of Rev. Mr. Gipps, of Hereford. A lady of devoted natural and spiritual ability, she skillfully rendered much aid in her husband's special work. Like himself, she was a clever linguist, and possessed of wide knowledge. She translated nearly half the Psalms, to which Mr. Kelly added the rest, and last year issued them as a personal memento of her. Much pleasing interest attaches to her memory.
The gift of Mr. Kelly's remarkable library of 15,000 volumes, the choice tools of a scholarly and devoted Christian worker, was anonymous, and desired by him to remain so, but a London journal revealed it. Every consideration was given to the question of its future locale, and it is in appreciative hands. To have seen something of it, with its learned owner as interpreter, was a valued privilege. It included the great Codices (some in facsimile); all the great Polyglots; the works of the Fathers, and the Schoolmen. Replete in the departments of Science, Philosophy and History, it was specially rich in Classics, Ecclesiastical History, and Theology, including many very rare items connected with Biblical research. His hope, in sending it into Yorkshire near two years ago, was that others might prove its helpfulness in God's work.
Mr. Kelly devoted much time and labor to correspondence, serving alike the learned and the ignorant; every line of his exceedingly small but very legible writing carrying clear instruction and reliable information, Christian counsel and encouragement,—all choicely expressed. He sought to be of the utmost possible service even in this respect, as over a hundred letters and postcards now on my table fully prove; spending himself for the Lord and the good of His people. He left the results, but was always grateful for the confidence and affectionate regard of believers everywhere. He had many admirers in the higher walks of life, and close readers of his writings there, who fully recognized his learning and regarded his constancy and devotion. His friendship was a privilege, his confidence no mean trust, and to know him was to love him.
Thus passed the days and years in happy, constant, fruitful service until, after a few weeks at Dr. Heyman Wreford's home in Exeter, "peacefully resting and waiting," he was "put to sleep by Jesus," March 27. So closed a unique ministry, whose effect will remain unto many days, with many grateful hearts.
Mr. Kelly was interred at Charlton Cemetery (near to his gifted wife) on March 31, in the presence of some 500 mourners. Dr. Wreford having prayed, two hymns were sung—"Forever with the Lord" and "Savior, before Thy face we fall." Brief remarks by Dr. Wreford on Acts 20:2525And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. (Acts 20:25), emphasized gratitude for God's rich gift to the Church in "W.K.," and sorrow to see him here no more; but joy for the hope of the Lord's return: reading 1 Thess. 4:13-1813But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. 14For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. 15For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. 16For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: 17Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. 18Wherefore comfort one another with these words. (1 Thessalonians 4:13‑18). Mr. Moore read Psa. 91:11He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. (Psalm 91:1), applying also, "the beauty of the Lord," from 90:16, 17; dwelt on "W. K.'s" love and work for the Lord, and how at the last he spoke of "realities"; as with emphasis he said, "the cross is a real thing; the hatred of the world is a real thing; and, [beloved brethren,] the love of God is a real thing!" The brief, solemn, yet appropriate and comforting service was closed in prayer by Colonel Binney, and all was over—"Until the day break, and the shadows flee away.”
H. W. PONTIS.