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?

Flint on Francis's Final Days

J Ryland

Flint felt that Francis's final years were among his most fruitful. The church continued to grow and he had the joy of baptising his daughters. A third enlargement of the building was necessary and Francis threw himself into the fund raising necessary. At the same time is enthusiasm was sometimes dampened by the thought that he might not live to see the work completed, which proved to be the case. A day was appointed for the opening and Dr John Ryland invited but he was called away to the funeral of Samuel Pearce. In the end Francis fell ill and grew worse and worse so that when Ryland did come to Horsley it was to preach at Francis's funeral. Remarkably, Francis was able to preach three times on his final Sabbath on earth.

In a letter written in 1796 Francis writes

Alas! how few professors are there who seem in every respect ornamental, and what we would wish them to be. One has this, and another has that glaring imperfection. One is too forward, and another too slothful. One is too loquacious, and another too reserved. One is too indifferent about doctrine and discipline, another is too rigid and censorious. One is vain, volatile and fickle, another is morose, sour and headstrong. One is generous with his money, but dishonorable in his walk; another strict in his morals, but unfeeling and penurious. One has a great gift, but little grace, while another has much grace, but no abilities. Alas! why do not all professors strive to cultivate every Christian virtue, and live to excel in all things which are praiseworthy? Why not all lay their whole selves out, for the honour of religion, and the glory of God? What value can they find in life, but under this impression and pursuit? To me, life with all its enjoyments, detached from religion and usefulness, is a poor, low, insipid thing. O to live, indeed the Christian's Life! What self-denial, what constant watchfulness, what faith and hope and love, what patience and resignation and what heavenly mindedness should I daily exercise!

Flint declares that Francis was an orthodox preacher who was not cool towards

... the leading sentiments of Scripture, whenever he considered the minds of his auditors as needing to be refreshed by the evidences of such facts. But though in many instances, he might have been censured by individuals, as introducing in each discourse too large a portion of practical religion, yet he persevered in urging the necessity of inward sanctity and an upright conversation. In his public prayers, a holy fervor, like a powerful pulse indicated the influence of the divine Spirit, renewing the life of God in his own soul, and seemed as if it could hardly fail of rousing the affections of the most languid believer. In all his sermons he would insist on the nature of vital faith, as productive, not only of transient emotions of the passions but of uniformity of character, and devotedness to the service of God.

More from Flint on Francis

Thomas Halyburton

Flint felt that as Francis came nearer to the grave, the more warmly he wrote. In a letter on experimental religion he wrote

I find it to be the nature of the life of God in the soul to aim at the destruction and the death of sin; nor will its desires be fully satisfied with any thing short of heaven itself, Blessed be God I know what it is to thirst for himself, not for speculative knowledge, nor merely for assurance, nor for a speedy entrance into glory; but for the Holy Spirit to rule, to reign, to dwell in my heart so as to have my thoughts, judgement, will, desires, designs, tempers and dispositions under his direction and influence that I may know what God would have me know, be what God would have me be, do what God would have me do, suffer what God would have me suffer, and enjoy what God would have me enjoy. But alas! notwithstanding my breathings and groanings for an inward Redemption, I am yet a wretched captive groaning in my chains for perfect liberty: The cares and pleasures of life, my corporeal senses and a body of death, keep my soul in a painful bondage, so that I never live a day of or seldom perform a duty to my entire satisfaction and I now need the blood of Christ to atone for my sin, and the Holy Spirit to fan my heart, as much as ever. O when shall my polluted soul unite with the spirits of the just made perfect and shine as bright as a glorious Angel.

In a letter to a friend, dated November 6, 1798, he thus writes,

Your last favour fanned the feeble spark of love I feel to the infinitely glorious and gracious Redeemer, to whom I owe and freely give my all. Having Christ, I have more than the whole material Creation. I want to love him unspeakably more than I ever did as yet; first, for the sake of his own excellencies, and then for his love and goodness towards me. O that every sacrifice I offer offer were consumed with the fire of ardent love to Jesus. Reading, praying, studying and preaching are to me very cold exercises, if not warmed with the love of Christ. This, this is the quintessence of holiness, of happiness, of heaven. While many professors desire to know that Christ loves them, may it ever be my desire to know that I love him, by feeling his love mortifying in me the love of self, animating my whole soul to serve him, and, if called by his providence, to suffer even death for his sake.

Referring' to his laborious exertions in 1798, when he visited many of the churches in Wiltshire and preached an average of 6 to 7 times a week, he has this observation

Never have I been called to engage in more public services than in the past year, and yet. I cannot but exclaim, My Barrenness, my barrenness when I read the life of a Halyburton, an Eliot, a Brainerd, how am I ashamed and confounded! What langour, formality, and contractedness of heart do I often experience, in private and in public! The flesh is ready to cry out Spare thyself. When shall the branches and roots of sinful self love be consumed by the fire of the love of Christ. I want nothing so much as the spirit and love of the blessedness. I want large gifts and abilities, but I far more desire a burning zeal for God to make my present endowments turn to greater advantage; I have but a few more years if any to serve Christ and his Church on earth, being now in my 65th year. O pray for me that I may be faithful, diligent and successful unto death.

Flint on Francis's elegies and letters

Joshua Thomas

Francis was a great one for ministerial friendship. He wrote elegies for departed ministers - George Whitefield, Robert Day of Wellington in Somerset, Caleb Evans, William Williams of Cardigan, etc. Even on his own deathbed he wrote one for Samuel Pearce who died so young. He was a good correspondent to Joshua Thomas of Leominster and Daniel Turner of Abingdon.

In one letter he expressed himself thus,

For my own part, I do not know that there is a man, or a minister on earth, under greater obligations to the goodness and grace of God, than me. I was born of parents eminently pious, and though bereaved of both, when but six years of age, the Lord assuredly took me up, clothed and fed me. He was the guide of my youth, and was manifested to my soul, I firmly believe, while I was very young. By him I have been led through many dark paths, delivered in many imminent dangers, followed with tender mercies, supported in various and sore afflictions. But the special manifestations and overwhelmings of his love, have exceeded all his temporal blessings; they are absolutely inexpressible. You know what I mean. O! for repeated discoveries of the glory of God in Christ, melting the heart, mortifying sin, dispelling guilt and fear, and uniting the soul to himself as all in all. I am truly happy, and to my own satisfaction in the best of frames, when I can abhor my. self, justify God in my condemnation, lie low at the foot of the cross, feel no desire contrary to the will of God, and be anything or nothing so that Christ may be, supreme. In short, when I can get entirely out of myself into God, then I am at home, I am then at rest, and wonder, love and praise engage my whole soul. O how sweet and expressive are the lines of Ralph Erskine's,

Let Fools a Heav'n of shades pursue,
But I for substance am;
The Heav'n I seek is likeness to,
And vision of the Lamb.

In a letter to Turner in April 1796, he writes

I feel my need of the influence, the assistance, the light and comfort of the HOLY SPIRIT, and I think I can distinguish between his gracious operations, or rather their effects, and those of my own natural powers. When enlightened by the divine Spirit what a strong and lively perception have we of the glory of God, of the purity of the moral law, of the odious nature of sin, of the excellence and glory of Christ, of the beauty of holiness, of the vanity of the whole world, and of the blessedness of the heavenly state. At these times what self- abasement, what humility, what sweet resignation to the will of God, what meekness of spirit, what thirstings after purity, what zeal for the divine honour, what love to Christ and to his people, what entire devotedness to God, and what oneness of spirit with the Blessed Saviour! I have felt much more corruption and contrition, terror and joy, hell and heaven in my heart, for 50 years, than I can possibly express. Formerly I was sometimes at the gate of hell; sinking away in despair; and sometimes at the gate of heaven, longing for a glorious entrance; but for years past I have enjoyed a more constant serenity, though my heart is daily my greatest burden. About hell I have little or no fear; but the thoughts of entering into eternity are to me inexpressibly awful and all I can do is to cast myself on a gracious God; through the atoning Mediator.

To Turner he also wrote in October, 1796, while confined by a severe affliction brought on by a fall from his horse, when going to the annual meeting of the Education Society at Bristol,

Whilst I have not been able to write, or even to read much, I have had many days and nights to think but alas! my thoughts like a rapid torrent sadly run to waste. Sometimes they rise in tumultuous billows and cast up foam, mire and dirt; sometimes they rush headlong in huge cataracts upon barren and earthly objects; and sometimes they run in innumerable shallow rivulets, among weeds and gravel, and are soon lost under ground, but they seldom if ever glide along in an even stream, that may turn a wheel; fertilise a meadow, gladden a town, or even refresh a weary traveller. O that my thoughts and affections were more as a well of living water, rising. as high as the throne of God and the Lamb! What shall I do with this vain roving heart, which is my daily burden When shall heaven prevail over earth, and bear away all the pollutions of my corrupt nature? I often think whatever opinion others may entertain of me, that I am in myself a chaos of ignorance and a mass of deformity. I need the Holy Spirit to enlighten me, and the blood of Chrst to cleanse me, and a lively faith in the atoning Lamb, now as much as ever. I hope to die at the foot of the cross."

To another friend he later wrote

To know Christ, to live in Christ, to love Christ, to imitate Christ, to obey, serve and glorify Christ, to enjoy Christ, to feel myself in unison with Christ, is the happiness I richly anticipate. When, when shall Christ alone reign through all my soul, for I am no farther a Christian, or fit for Glory, than as I possess my Saviour, as the hope, yea the earnest of immortal Life.

Thus again to Turner, in May 1797, he observes,

The thoughts of being ever with you in heaven, warm, melt and rejoice my heart. O! I will gladly join with you, in ascribing all the glory of the whole of our Salvation to the Lamb that was slain. Christ is all, Christ is all, whilst I am nothing in myself but guilt and misery - as a Man, as a Christian and as a Minister, I am what I am, by the sovereign goodness and grace of God and I do not think there can be a man in the world under greater obligations to divine love and mercy than myself.

Note on Ticmore End

This note is made by a descendant

ALTHOUGH my brothers and sisters are so familiar with this endeared abode as to render a description of the engraving unnecessary it may prove interesting to their descendants and with the former revive emotions which will find appropriate expression in the lines of Cowper

I seem to have liv'd my childhood o er again

To have renewed the joys that once were mine

On approaching the front door mantled with jasmine and roses the window on the right lighted the Parlour that on the left the Kitchen. Immediately over the former was the Study adjoining it, in front a Bedroom and over the Kitchen the Best Chamber (regarded as sacred by many who there received the counsels of their dying Pastor). That occupied by my venerated ancestors was directly behind it the house extending considerably in this direction and resembling in form the letter L. The Attic was divided into two rooms. The Garden, that lovely spot whose flowers seemed more fragrant and fruits more delicious than all others was a large square plot walled round and quartered by two broad grass walks intersecting each other at its centre. The lofty elm and sombre firs like landmarks were distinguishable far distant while its yew tree bowers and shady filbert walks recall associations the most tender and affecting. Truly no stately edifice could be more prized by its possessor than was this lowly abode by my ancestors nor could the expiring poet bid farewell to earth without one fond allusion (from The Dying Christian bidding adieu to the World by Mr Frandis See Rippon Comprehensive edition p 553).

My loved habitation and garden adieu

No longer my footsteps ye greet

The house was erected in 1762 under the direction of the Rev B Francis and rendered permanently the property of the Church. It is situated on high ground but not sufficiently on the brow of the hill to command the picturesque scenery surrounding it. Ticmore end is in the parish of Horsley about three quarters of a mile from the village and midway between it and Shortwood.

Ticmore End, where Francis lived 1762 until his death

 

Flint on Francis and his afflictions

Francis married in 1757, the year he began at Horsley. He met his Welsh wife, whose maiden name was Harris, while in Bristol. They lost several children but the second, Mary, lived until she was 31, dying ten years before her father. His first, named Enoch for his father, died after just 18 months.

The year 1765 proved to be a very tough one for Francis. In that year, his wife died on April 26 and then on June 18 his four year old son, named after himself. On July 4 his youngest daughter Sarah died and on July 10 his daughter Elizabeth, only three years old. In the face of these blows he decided to move from the place where he had been living. He also published a plaintive elegy expressing his grief and describing the comfort he found in God.

On July 27, 1766, he remarried, to a Miss Wallis, who would outlive him. They named their first son Enoch and though he was a joy to them, being born deaf he was unable to speak. Always a good boy, sadly he died young at the age of 15 after a short illness. A daughter, Hesther, and two boys died young. A second Hesther died at the age of 11 in 1790 but not before she had shown good evidence of her piety. The same was true of her older sister who also died that year at the age of 16. A son whom they called Benjamin lived until he was 27 when he died in 1795 of yellow fever in South Carolina, America. He had gone there and done well and was about to marry. We gain some idea of the consolation Francis knew in this further grief from the letter he wrote to his son's intended where he says

Though overwhelmed with grief at the loss of a dear and affectionate son, whom 1 tenderly loved, yet I dare not repine at the disposal of unerring Providence, but am enabled to say, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. Christ is altogether worthy of your entire confidence, chief esteem, and everlasting adoration. May this bitter cup be abundantly mixed with divine consolations; and while you lament the loss of the uncertain stream of temporal felicity, may you drink eternal happiness at the fountain head.

In another letter, written to a friend, he reveals his perspective on suffering

In my afflictions and confinements I have felt inexpressibly for perishing sinners, especially for those under my own ministry: and I would in every sermon I preach, enjoy much of that compassion which dwells in the heart of the dear Redeemer. I want to preach as if standing at the bar of God. I now see so many sad defects in every grace, and imperfections in every duty I perform, with so many errors and sins in professors, that by these things my heart is heavily pressed, and I could dwell long on these painful subjects. But as to myself, I am more or less daily a burden to myself. I find my heart to be my chief, if not my only enemy. If the devil accuse me, I seldom accuse him; and it often disgusts me to hear professors charge their sins on that evil spirit. When I was young in religion, I wanted joy and assurance; but what I now mostly desire is, the mortification of all corruption, the spirit of Christ in my heart, and a universal conformity to the will and image of God. My consciousness of great deficiency in these things fills me with shame and sorrow; nor shall I be perfectly easy and happy till I am perfectly holy. O! how sweet, how beautiful, is true holiness! This is no part of our justifying righteousness, but it is a great part of our salvation. I desire to love the truths, and to embrace the promises of the gospel, not only as calculated to enlighten .my understanding, and to rejoice my heart, but also to transform me into the divine image, and to fill my soul with a holy admiration of the infinite Jehovah. I want to lose sight of self in the refulgence of his glory, and to shrink into nothing, that God may be all in all. I long, I long, at least in some of my happier moments, to serve, to praise, to glorify my dear Redeemer, as my chief business, my chief delight, and as the chief part of my heaven. O when shall I praise him as angels do!

In a letter to a Mrs Tomkins in Abingdon (the Tomkins were an influential family in the church and town) on the death of her husband, he wrote

The Lord liveth forever, liveth to be your guide, your supporter, your comforter, your wall; and ere long you shall see your dear friend who is only gone to his native home a little before yourself; yes, you shall see him with tearless and joyful eyes, a glorified saint before the throne of God. Though the stream of so much satisfaction and delight has ceased to flow, yet the fountain of all consolation and happiness is still the same; thither you will repair more than ever. O! there is enough in the favour and presence of God to solace, to satisfy your sorrowing mind! Look up, from the gloomy repository of the sleeping dust, to the bright abode of the immortal spirit, adorned with perfect purity, filled with consummate happiness and crowned with celestial glory.

We see here how his sympathy towards those in distress extended beyond his family to others.

More from Flint on Francis

Some Horsley people lived in Minchinhampton, which is three miles from Horsley. In 1765 Francis had a building erected and began to preach there regularly. The ungodliness of the place is apparent from the way they treated a Whitefield preacher called Adams 21 years earlier, assaulting him and dragging him through the town before throwing him into the brook. Though Francis laboured there over a 35 year period, it was not until after his death that a congregation was finally established.

In Horsley, meanwhile, some 54 people joined the church between 1771 and 1773 and in 1774 a further enlargement of the building was necessary. The congregation was still poor but zealous and liberal with their gifts and with the help of friends the debt for the enlargement was soon paid. People attended the meeting house in Shortwood from some 15 different places, some as far as ten miles away.

During his ministry it seems he baptised 450 people. Some 42 of these came under church discipline and were removed but by the time of his death membership stood at 262. He also made monthly preaching trips into other parts of Gloucestershire and into neighbouring Worcestershire and Wiltshire.

From 1772 to 1784 on his Worcestershire trip he preached in Cheltenham 130 times, at Tewkesbury 136, at Pershore 137 and at Upton on Severn 180. His pattern was to leave home Monday morning and return on Friday evening, after covering 90 miles or more and preaching every night.

He would regularly preach in Malmesbury, Wiltshire, from 1771-1799. He preached 282 sermons there. He also preached 84 sermons in Christian Malford in the same county. He preached 56 times in Devizes and more often in Frome, Melksham, Trowbridge and Bradford on Avon, where he preached 90 times each.

He preached regularly at Uley, five miles from Horsley, preaching 350 sermons there. He also preached 803 sermons in Hampton and more than four thousand in Horsley or Shortwood itself.

Further afield, in Bristol he preached 101 times at Broadmead and 28 times at the Pithay. He preached 22 times each in Portsmouth, Plymouth and Plymouth Dock. He ventured 20 times down into Cornwall and saw many converted there and was often involved in baptising converts.

He often preached in his native Wales, both in Welsh and in English. There are records of over 150 times that he preached. In 1791 he went to Ireland and preached over 30 times in the Dublin area. he also preached often in London and in many other parts of England.

Flint on the early part of Francis's life

Francis's son-in-law says that Benjamin Francis was the second son of Enoch Francis. He was born in near the midsummer of 1734. His father died when Benjamin was still young, in 1740, and in the following year the young boy began to pray in private and came under conviction of sin.

When he was 15, he and his brother Jonathan were baptised on profession of faith in their native Wales. Both sons followed their father into the ministry, beginning at the age of 19. By this time Francis had moved from the Swansea area to Pontypool. It was the pastor Mr Griffith Davies who enabled him to study at the academy in Bristol. Francis's lack of English was a problem at first and Bernard Foskett was keen for him to return to Wales but his compatriot Hugh Evans pleaded his case and son Francis found himself not only able to express himself in English but to do so with great fluency.

He was in Bristol 1753-1756 receiving a definite call to the ministry from his home church at the end of 1755. At the end of his studies he preached in Chipping Sodbury for a while but was then called to Horsely in 1757. Though the stipend was smaller he felt the call of God to the place and it was there that he spent the rest of his life in ministry.

Francis was ordained on October 12, 1758. John Tommas of Bristol and Hugh Evans preached. Mr [Thomas] Davis of Fairford and Mr [Samuel] Bowen, the previous pastor were also present. Tommas gave the charge, from Colossians 4:17 and Evans addressed the church, from 1 Thessalonians 2:19.

There were only 66 members when Francis came. They were generally poor and the building was ina rather remote place. However, in the first year 13 new members were introduced and in 1760 the building had to be enlarged. Early on he was called to a large London church but declined. This call came from Devonshire Square and was later followed by another from Carter Lane, Southwark, in 1772, after the death of Gill.

The Horsley congregation continued to grow and in 1764 they added a vestry to the meeting house.