# Morning, Evening, and Midnight Hymns/Biographical Sketch

THOMAS KEN, D.D., A SKETCH.
There is a soothing as well as a saving influence in religion; and when godliness finds appropriate utterance in poetry, no matter how modest and simple those utterances may be, doctrines find their way to the heart so readily, and sympathy and affection are so easily awakened and secured, it is not wonderful that so many devout persons should have embodied their religious hopes and fears, their opinions and sentiments, as well as their experience, in sacred song. We are to glance at a period somewhat remote from these hymn-loving times, in the remarks to be made on the author of that immortal and inestimable doxology—
"Praise God, from whom all blessings flow;"
but in doing so, we can almost hear the uninterrupted chorus of that grand old stanza, (the like to which for popularity is never likely again to be known,) through the whole of the three centuries now nearly passed, since it was first carolled in Winchester School. It enhances the value of the sacred words themselves when we know, that during a life of three-score years and four, the conduct of the author harmonized with the theological opinions which he expressed in his poetry.
Never did uninspired man write, in so few words, so much sound divinity, so much of deep feeling, so much of fervent praise, so much of earnest piety, combined with so much of gratitude, as is embodied in the four lines forming the Doxology written by Thomas Ken. Never was a stanza of human composition translated into so many languages, understood by so many nations, and sung by so many millions of mankind, as that Doxology. It suits all men, all climes, all time, all circumstances and conditions, and often expresses what the heart feels too deeply to be put in any other form of words. Thousands of Christ's followers have by it sung away their doubts and fears, relieved their sufferings, and comforted their hearts: tons of thousands of spirits released from the bondage of ​sin have proclaimed their ransom by Christ, and their consciousness of accepted pardon, by singing that Doxology; and the rejoicing of the angels in heaven over one sinner redeemed and pardoned has been re-echoed upon earth by milllons of voices in that inimitable Doxology of Thomas Ken.
His father was Thomas Ken, barber-surgeon, of Furnival's Inn, and attorney, who died in 1651; his mother was Martha Chalkhill, who died in 1641; she was the second wife of her husband. Thomas was their youngest son, he having a brother and two sisters older than himself. Thomas Ken was born at Little Berkbampsted, Hertfordshire, in July, 1637. He was descended from an old family in Somersetshire, seated at Ken Place. His mother died when Thomas was only four years old, and his father survived only two years longer, so that he was early thrown upon the world; but he found in his brother-in-law, honest Izaak Walton, the husband of his sister Anne, a true friend and pious guardian. The primitive piety, the extensive knowledge, the true humility, and Christian meekness of his sister, combined with the refined intelligence, the superior skill, and excellent Christian character of her husband, secured for young Ken a training of inestimable value. Under their guiding care, his religious principles were formed and firmly fixed in early life. His love to God, and to the Word of God, grew with his growth, and he ever took delight in assimilating his conduct to the Divine pattern to which he was pointed in the New Testament. Christ and His Cross were his sheet-anchor, and he testified his love thereto by sealing his letters with an emblem of the crucified Saviour on the arms and shank of an anchor, a seal which Dr. Donne had bequeathed to the author of the "Complete Angler," through whom it came into Ken's possession.
The career of Ken at school has, in a few particulars, distinguished him above all others who have passed through that famous College at Winchester. Even the founder himself, the munificent William of Wykeham, is not more honoured at Winchester than the pupil, Thomas Ken; or, as he himself has left his memorial on one of the pillars in the cloister, THO. KEN. When, at the age of fourteen, his father died, his mother's brother, John ​Chalkhill, was one of the Fellows of Winchester College, and this probably determined the choice of school for the youth. He was entered as a scholar January 30, 1651, and soon became remarkable for his "towardly disposition, his parts, application, and behaviour."
After six years study, he was elected, in 1657, to a Fellowship in New College, Oxford, where he secured the esteem and regard of his seniors. He had also, at school, attached himself to Francis Turner, who afterwards became Bishop of Ely. They both became Bishops, and both attended the unfortunate Duke of Monmouth on the scaffold. It is remarkable that the Head Warden of Winchester School and of New College, when Ken entered, was a Presbyterian, yet Ken was a firm and consistent Churchman. Thomas Hearn, the learned antiquary, and librarian of Oxford, mentions that Ken "was even then, when young, and a B.A. of New College, very pious and charitable, and used always to have small money to give away constantly, as he walked in the streets, in pence or twopences, or more at a time as he saw proper objects."
His relative, the famous Izaak Walton, says of him, he was a gentleman and a scholar, very innocent and prudent." The celebrated historian, Anthony A'Wood, mentions that "he indulged his taste for music at the University, and frequented the weekly meetings for the cultivation of that most delightful faculty, where he took his part as a vocal performer."
He was so true a Churchman, that as Nonconformists were the Wardens of the University at the time, he declined taking his degrees till a change took place. He took his B.A. degree in 1661, M.A. in 1664, B.D. in 1678, and D.D. in 1679. On taking ordere, he was made Chaplain to William Lord Маynard, who was comptroller of the household of Charles II. As a parochial clergyman he was one of the best and brightest examples, first as Rector of Little Easton, in Essex, in 1663; then at St. John's, Winchester, in 1665; at Brightetone, in the Isle of Wight, in 1667; and finally he took the living at East Woodhay in 1669. In none of these, however, does his influence seem to have been so entirely pervading as it became in Winchester College itself, în which he became a Fellow in 1666. Here his devout mind found ample scope, and ​commenced his usefulness by writing "A Manual of Prayers for the use of the Scholars of Winchester College." The first edition was published in 1674. It is a charming composition, full of affectionate advice to the young people, with prayers for all times of the day, adapted to their various circumstances, and breathing his own ardent piety. It also contained instructions how to prepare themselves for holy communion, with a method of self-examination, and devotional exercises.
No Hymns were printed with this Handbook, yet he makes this observation: "Be sure to sing the Morning and Evening Hymn in your chamber devoutly, remembering that the Psalmist, upon happy experience, assures you, that it is a good thing to tell of the loving kindness of the Lord early in the morning, and of His truth in the night season." From these words we may fairly conclude that he refers to his own Hymns; and as such productions were, at that period, often printed on a broad sheet, separately, it is a fair and reasonable inference to draw, that the Morning and Evening Hymns alluded to had been so printed, and distributed among the scholars in the school, and publicly affixed to their rooms. The Manual of Prayers had reached a seventh edition before the Hymns were added to it. The following is the title of the first edition containing the Hymns, which is dated 1697: "A Manual of Prayers for the use of the Scholars of Winchester College, and all other devout Christians. To which is added Three Hymns, for Morning, Evening, and Midnight, not in the former editions: by the same author." More than twenty years had elapsed between the first issuing of the Prayers and the first addition of the Hymns to them. The author himself had, in the meantime, encountered changes and vicissitudes which no man would willingly desire. He had been raised to the episcopate; he had been imprisoned in the Tower by one king as a Non-juror, and by another king he had been deprived of his bishopric and his means of subsistence. Yet in these heavy trials he had maintained that love of truth, and that sincere piety, which has endeared his memory to all subsequent ages.
Ken had been made, in 1679, Chaplain to the Princess Mary (of Orange), afterwards, in 1680, he was appointed ​Chaplain to King Charles II. His fidelity in reproving the prevailing vices in the Court, both at the Hague and in London, made him both feared and revered; yet his forcible denunciations, although expressed in most eloquent terms, made for him many irreconcileable foes. The King treated his reproofs so slightingly, that he remarked on leaving his courtiers on one occasion, "I must go and hear Ken tell me of my faults."
In 1683, the King, attended by the Court, visited Winchester. Ken had been one of the Prebends there for some years. Charles took up his quarters at the Deanery, and immediately opposite was Ken's prebendal house. The officer of the Lord Chamberlain fixed upon this as a lodging for Nell Gwyn, at that time the King's favourite mistress; but he fearlessly refused her admittance, and he declared that "a woman of ill repute ought not to be endured in the house of a clergyman, especially the King's Chaplain;" accordingly, "she was forced to seek other lodgings." The "merry monarch" was so far from being offended at this proof of honesty and courage, that two years afterwards, when the see of Bath and Wells became vacant, he at once resolved that Ken should be appointed. "Where," said he, "is the good little man that refused his lodgings to poor Nell?" and himself gave order for a congé d'élire to pass the seals "for his election." The King survived the consecration of Ken only a week, during which time, the holy man of God was constant in his endeavours to bring the King to confess and repent of manifold transgressions.
A trial of no small magnitude overtook the good Bishop when the Romanizing James II. ascended the throne. Ken resisted the daring action of the King in trying to reintroduce Popery. His opposition, supported as it was by the Metropolitan, Bancroft, and five suffragan Bishops besides himself, was commenced by refusing to read the King's declaration in their cathedrals. Nor did the fury of the King move them from their purpose. They were even sent to the Tower; but the sympathies of the nation were with them, and opposed to the King's assumption. After a trial in Westminster Abbey, the seven Bishops were acquitted, and the honour of Protestant England was defended by their sufferings. The overthrow of the ​Stuart dynasty soon followed; and William of Orange came to rule over a protesting nation which was rejoicing at the flight of an intolerant King. Here a fresh difficulty arose to Ken, and others of the Nonjuring Bishops. Having sworn allegiance to the absent monarch and his heirs, he felt in his conscience scruples at taking oaths and office to another King, whilst the former one'lived; and feeling the sacredness of his former engagement, Sancroft, Ken, and their immediate friends consented to retire from all office and emolument under William and Mary, rather than violate their first obligations.
Ken being now deprived of his bishopric, and reduced to poverty, he was invited by his early College friend, Lord Viscount Weymouth, to spend the remainder of his days at his mansion, at Longleat, near Frome, in Somersetshire. There, occupying a small suite of apartments, he lived in retirement from the busy world for twenty years, contented and happy. He was universally respected and beloved; and such was Queen Anne's esteem for him, that she offered to restore him to the see of Bath and Wells; but "he declined, with grateful thanks, for her Majesty's gracious remembrance of him, having long since determined to remain in privacy." The Queen, however, settled upon Ken an annuity of £200 royal bounty, freely and unexpectedly, for which the venerable man made a most pious and grateful acknowledgment. Even the banished James II. said of him, that he was the best preacher in the Protestant church. His successor in the see of Bath and Wells, Dr. Kidder, was killed by the falling of a stack of chimneys upon his bed, in the palace at Wells, by which casualty both himself and his wife lost their lives. A furious tempest caused the sad event, which is known as the great storm of November, 1703. Bishop Kidder had ruled over the diocese for twelve years. Ken himself escaped, during the same night, such a fatality, by almost a hairbreadth, whilst staying with his relative, Izaak Walton, at Salisbury. During the years of his retirement, he spent much of his time in devout exercises. His chief literary occupation was, as Hawkins informs us, the composing of a large portion of his poetical works, which were not published, however, till eleven years after his death. ​Ken's reputation will never rest upon those poems; whilst his hymns have found a welcome in every land where the English language is spoken; and the Evening Hymn has been translated into Maori, and printed. Ken's longer poems are rugged and inharmonious; John Byrom was urged to revise and polish them, with a view to general circulation; he did revise the good Bishop's Poetical Dedication to Lord Weymouth, and published the same. Byrom held Ken in high estimation, for in speaking of worthy men, he observes:—
"One of the worthiest was Bishop Ken,"
and in subsequent lines, he describes him as a "man of love." He died in peace with all men, at Longleat, after an illness of some months, on the 19th March, 1710, in the 74th year of his age. Ken was interred in the churchyard at Frome, where his last resting-place is marked by an appropriate monumental tomb.
The limited space at command for this sketch has excluded, necessarily, many incidents which would both instruct and delight; but we must briefly refer to the Three Hymns which have done more than anything else to perpetuate the memory of Bishop Ken. These first appeared in a volume in 1697, and again in the eighth edition of the Manual of Prayer in 1700. So highly was the Bishop esteemed, that no less than five different works had their sales promoted by surreptitiously inserting his name on their title-pages; the authors having either abridged, or mutilated, or both, the three Hymns of Ken's, and added them to their own lucubrations. This led the Bishop to issue the ninth edition of the Manual in 1705, with the proper Hymns; and to this he added a disavowal of the erroneous and imperfect copies of his Hymns which had previously appeared. Another spurious edition of the three Hymns appeared in 1709; and in the same year the Bishop issued the tenth edition of his Prayers, with the genuine Hymns added, exactly as they had appeared in 1697, 1700, and 1705 previously. The edition of 1709 is the last which had the direct sanction of the author, who died in March, 1710.
The text of these Hymns was thus sent into the world four times by their author, without any alterations by ​him. Of late years the original text has bееп called in question by several authors of repute, some of whom base their observations on the text last issued by the Bishop in 1709; whilst others select the first text which appeared after the Bishop's death, they believing the variations made in that text, published in 1712, were made by Ken prior to his death. The reader will find in this work both these texts of the Hymns, and therefore each one may form his own judgment as to which is the text designed to be perpetuated by the author. Ken's Poems appeared in four octavo volumes in 1721, edited by his great-nephew, William Hawkins, Esq., of the Middle Temple. The same gentleman also wrote the Memoir of the Bishop, to which were added some specimens of the Bishop's unpublished Poems: this formed one volume, octavo, and was published in 1713. Ken wrote many other Hymns besides those presented in these pages; but they have never been reprinted since they first appeared in his collected Poems one hundred and forty-two years since. Let it suffice that the three Hymns in these pages place him in the foremost rank of our English Hymn writers.