The Bath Association 1797

B R E V I A T E S.

Wednesday Afternoon, June 7, III. o'clock, Brother [Samuel] Norman prayed, Brother [Benjamin] Francis was chosen Moderator: Read the Preliminaries and the Letters from the Churches, after which our aged Brother [John] Clark [1711-1803] of Crockerton, concluded in prayer.

Evening VII. began with singing, Brother Barnett, Minister at the Pithay, prayed, and Brother Sharp, lately chosen Pastor there, having from Manchester, preached from John vi. 44, "No man can come unto me, except the Father who sent me draw him." Brother Sotteridge concluded.

Thursday Morning VI. met for prayer, when the following Brethren engaged, [Joseph Lee] Sprague of Bovey [Tracey] [1766-1843], [Thomas] Ferebee of [Chipping] Sodbury [1733-1808], [Benjamin] Morgan of Bridgwater [d 1807?], [William] Mannering of Exeter, Williams of Ross and [Humphrey] Penn of Kingsbridge [c1758-c1802]. Received the Subscriptions to the Fund, amounting to £69. 19s. and distributed different sums to aged and infirm Ministers, to assist others with large families, and especially to encourage Village Preaching, to the amount of £72. 10s. 6d. We wish our wealthy friends would put it in our power to do somewhat more another year, for the relief of our afflicted friends, and to aid those who would gladly exert themselves for the diffusion of evangelical knowledge, but are straightened in their efforts by their inability to defray the unavoidable expences.

Half after Ten, Brother [John] Saffery [1763-1825, Salisbury] prayed, Brother [Samuel] Rowles preached, from 1 Thess. i. 5. "Our gospel came not unto you in word only, but also in power, and in the holy Spirit, and in much assurance." Brother [John] Ryland read the Circular Letter, and closed in prayer.

Afternoon III. Brother [William] Jay, Pastor of the Independent Church in Bath, begun in prayer, and Brother B. Francis preached from Phil. 1. 27. "Striving together for the Faith of the Gospel." Brother Kingdon concluded. After the public Service, the Ministers and Messengers signified their approbation of the general Letter, which was signed by the Moderator. Agreed to hold the next Association at SALISBURY, on the Wednesday and Thursday in Whitsun-Week 1798. 

10 things the same about Francis, Wallin and Beddome

1. All three were Particular Baptists

2. All three were Strict Baptists

3. All three were sons of the manse

4. All three served in only one place

6. All three ministered for over forty years

7. All three were hymn writers

8. All three were published authors

9. All three were awarded an MA by Rhode Island College (later Brown University)

10. All three were called Benjamin and were in Bourton in August 1765

Bristol Contemporaries

Francis studied in Bristol about 1753-1755 or 56. Contemporaries could have included

Three Englishmen

James Poulson c 1731-? There from 1752. Originally from Tewkesbury, he came to Bristol through Broadmead. The Tewkesbury Church Book says that in 1757 he was "cut off for lying and acts of great injustice". Restored on October 29, 1769, in that year he was dismissed to Andrew Gifford's church in London.

Samuel Burford c 1725-c 1768 There c 1753-1755. From Upottery, Devon, he was supported by the Bodenham Trust Fund. He was pastor of Lyme Regis Baptist Church 1749-53 then minister at Little Prescott Street, Goodman Fields in London and the Seventh Day Baptist Congregation at Curriers' Hall, from 1753.

James Larwill c 1722-c 1786 There c 1755-1756. The brother of Humphrey and Abraham, he was from Bampton in Devon but joined the Broadmead church. In February 1758 he was admitted a member of the Baptist Board and in July 1759 he became pastor at Limehouse. In 1767 he was briefly at Wantage then (1780-1784) at Lyme Regis. (A Larwill from Crockerton, Somerset, was at the Western Association in 1777).

And five Welshmen

James Edwards (dates unknown). There 1753-?. He began to preach c 1752 and came to Bristol from Llanwenarth. The Bodenham Trust paid for him for at least one month (September 1753). he was the brother of Morgan Edwards of Rhode Island.

Thomas Lewis ?-c.1774 there 1754-c 1760. He was baptised in 1753 and joined his uncle's church at Penygarn from where he came to Bristol. Bodenham Trust paid £5 "due sometime since" 29/11/1756, for this student. The Church at South Street, Exeter, where he ministered, split during his pastorate.

Rees Jones c 1701-? was there around.1754-?. He came on to the Broadmead roll as a "student from Aberdyar". He entered the college August 21, 1754, aged 43. He was possibly a foundation member and minister at Aberduar and then minister at Bethesda, Bassaleg, before coming to Bristol.

Morgan Jones d c 1797 there c 1755-1756. The son of Griffith Jones of Penyfai and Hengoed, who emigrated with his family to America in 1749, in 1756 he was assistant at Pershore. Then 1761-78 he was at Hemel Hempstead. He later kept an Academy at Hammersmith [?] He was supported by the PBF.

Charles Harris c 1720-c 1779 There c 1756-1757, He came to Bristol from Penygarn, where he had been baptised in 1755. He was at Trosnant and Bristol academies. He was inclined to Arminianism. His predecessor at Bridgwater was of that sentiment. This is where he settled in 1757, being ordained in 1762.

Francis's daughter marries Thomas Flint

In a book on the Flint family we learn how Thomas Flint became a student for the ministry in Bristol and in the summer of 1797 was asked to come and preach in Horsley one Sunday as Francis had fallen from his horse and was confined to his bed for several weeks. A visit to the sick pastor was Flint's first introduction to his eldest daughter, Catherine Holbrow Francis.

His son says that Flint was quickly with her loveliness "irresistibly enamoured". The church wanted Flint to return and so he had frequent opportunities of associating with her "- each interview confirming the conviction that external charms were the mere reflection of indwelling graces, and that in Miss Francis he had found the individual who, of all others, could most contribute to his future happiness."

On November 10 he wrote to her for the first time

He was 19 and his prospects were yet undefined but he had made it a matter of prayer and was hopeful of the outcome he desired. Like many a young man he long brooded over whether his letter was the right thing even trying to retrieve it after he had finally posted it. Miss Francis ended up being given it at church between services. She did not recognise the handwriting but had her suspicions. It resulted in the response that was desired and they went on to marry.

Poetic Lines to B B Beddome

On 1796 Francis wrote a letter to Benjamin Beddome that ended with these poetic lines

You angry No no your resentment I deem

The sparks that arise from your ardent esteem

Which die in a trice though they bounce as they fly

While Friendship burns constant and never can die

'Tis I at myself should be angry not you

For losing the pleasure I once had in view

Of spending more time with my friend while in town

Which duty prevented and therefore don t frown

Come visit my cot and we ll make up the breach

Forgiveness you practise forgiveness I preach

The company bustle and noise of the town

The free conversation of intimates drown

Calm Horsley not London affords a retreat

Where we our sweet interviews best may repeat

With love to your whole self my service to you

I close my epistle and bid you Adieu.

10 Elegies

These are the main Benjamin Francis Elegies we know of

1. George Whitefield
2. John Gill of London
3. Philip Jones of Upton on Severn
4. Henry John (Harri Sion) of Pontypool
5. Robert Day of Wellington in Somerset
6. Hugh Evans of Bristol
7. Caleb Evans of Bristol
8. Joshua Thomas of Leominster
9. William Williams of Cardigan
10. Samuel Pearce of Birmingham

Flint on the Piety of Francis

Flint says that Francis's views of religion,

... together with the tenderest sympathy for man, prompted him to those exertions he constantly made for God. The value of the souls of men made such an impression upon his mind, that he could never be at ease in idleness. He was always "fervent in spirit, serving the Lord." If at home in his family, he would ever be employed, one way or other, in exemplifying and promoting religion. And those who were blessed with the closest connexion with this excellent man, so as to have formed a part of his household, cannot recollect his spending an hour in social conversation, without introducing religious subjects. And as though his greatest happiness consisted in such discourse, they could not but notice what a pleasing lustre would brighten up his countenance, as soon as the social intercourse was turned into a holy channel. And what indicated still more fully the vigorous exercise of grace in his soul, was his stated topic of conversation. He was uniformly aiming at the glory of God, in the subjection of the whole heart to his dominion. And whenever the more subordinate concerns of religion had been insisted on for a season, he would be anxious to recur to those of still higher importance. In his visits to his people, (which were as frequent as their wide dispersion round the country would admit), however short a time he stayed, the great end of the gospel was always briefly explained. He literally tarried in each house till he had sketched a portrait of a good man, into which be would always introduce features well designed to correct those counterfeit traits, which he knew deformed the religion of too many professors.

Flint goes on to say that Francis adopted a method, which he probably took the hint for from Cotton Mather, of proposing questions to himself every morning of the week, to assist him in the best method of doing good in all his connections.

Lord's Day morning. - What can I do more for God, in the promotion of religion, in the church over which I am pastor?

Monday. - What can I do for my family, as a husband, a father, or a master?

Tuesday. - What good can I do for my relations abroad?

Wednesday. - What good can I do in the societies of which I am a member?

Thursday. - What good shall I do for the churches of Christ at large?

Friday. - What special subjects of affliction, and objects of pity, may I take under my particular care? and what shall I do for them?

Saturday. - What more have I to do for the interest of God in my own heart and life?