AI Interview

An imagined interview with Reverend Benjamin Francis

Setting: It is the late 1780s, and we are in the home of Reverend Benjamin Francis in Horsley, Gloucestershire. The house is a hub of activity, with people coming and going. The Reverend, though in his fifties, possesses an energetic presence and a warm demeanour. The room is filled with books, reflecting his scholarly nature, yet the simplicity of the furnishings speaks to his rural ministry.

Interviewer: Reverend Francis, thank you for inviting me into your home. You're known far beyond this village, not only as a preacher but as a prolific writer of hymns and poems. It's an unusual path for a boy who grew up speaking only Welsh. Can you tell us about that journey?

Benjamin Francis: (He smiles warmly.) Ah, yes. I was indeed born in Wales, the youngest son of a well-regarded minister, though I barely knew my father. After being orphaned at a young age, the Lord, in His mercy, brought me into the fold. My path to ministry was not a straight one, and English was a great obstacle. When I arrived at the Bristol Baptist Academy, my grasp of the language was so poor that the principal initially thought I should return to Wales. But the younger tutor, himself a Welshman, interceded, and with much diligent study, I eventually learned to preach in both tongues.

Interviewer: After your time at Bristol, you settled here in Shortwood, where you have served a Baptist church for over thirty years. Your ministry here has been described as both happy and successful. What was your vision for your church when you first arrived?

Francis: My vision was simple: to preach the Gospel faithfully and to shepherd the flock with love. The success is not my own but the Lord's. When I first came, the congregation was small, but the Lord has been good to us. The building has been enlarged several times to accommodate the growing numbers. We have been blessed to see many souls converted. The strength of our ministry lies in the clear proclamation of the good news of Christ, not in any great show of human wisdom.

Interviewer: You became known for your extensive evangelistic circuit. You travelled hundreds of miles each month, preaching in villages across Gloucestershire, Worcestershire, and Wiltshire. Why did you feel so compelled to undertake such a demanding schedule?

Francis: The state of many rural communities was spiritually barren. There were many towns and villages that had not heard the Gospel preached clearly. My father had been a gifted evangelist, and I felt a similar burden to carry the message of salvation beyond the walls of my own chapel. It was a difficult life—balancing my pastoral duties, a large family, and even farming to make ends meet—but the joy of seeing the Lord's work spread and souls come to faith was a great motivation. I was a circuit rider for the Lord, and it was my privilege to be used in that way.

Interviewer: In addition to your preaching, you were a notable author. In 1770, you published Conflagration, a Poem in Four Parts. The poem speaks of the Last Judgment. What inspired you to write on such a weighty theme?

Francis: My meditations were often drawn to the solemn realities of eternity, and I believed it was my duty to stir the hearts of God's people to a sense of urgency. My hope was that the poem would help both the converted and the unconverted to contemplate the grandeur of Christ's return and the final judgment. It is an awesome, though humbling, theme, and I found poetry to be a powerful vehicle for expressing the sublime truths of the Scripture.

Interviewer: You also published hymns, some of which appeared in John Rippon’s influential Selections. What role did hymnwriting play in your ministry?

Francis: For me, hymns were not merely songs to be sung but theological tools to impress the truths of the Gospel upon the hearts of the people. While I wrote both in English and Welsh, my aim was always the same: to produce songs of praise that were doctrinally sound and spiritually moving. I desired that our congregations would sing with both understanding and affection, with their heads and hearts engaged in the worship of God. To have my hymns included in Rippon’s collection was a great honor, and I pray that they will continue to be a blessing to many.

Interviewer: Despite your busy public life, it's noted that you were a man of deep humility and prayer. In your private writings, you express a sense of your own sinfulness and a need for the cleansing blood of Christ. How did you balance your public image with your personal spiritual struggles?

Francis: Public ministry can be a source of great temptation to pride, but the mirror of God's Word constantly reminds me of my own failings. The truths I preach to others are the same truths I must preach to my own soul every day. I have found that a close walk with God is not about a perfect exterior but a contrite heart continually resting upon Christ. My truest comfort and greatest hope lie not in my service but in the Lamb of God who takes away the sin of the world.

Interviewer: You are a tireless minister and an accomplished writer. When you reflect on your life's work, what do you hope your legacy will be?

Francis: I desire no legacy for myself. I hope only that my life and my ministry will be seen as a testimony to the power of God’s grace. I hope that the hymns I have written might help others to sing of His praise, and that the many miles I have travelled might show a generation the boundless mercy of a loving Saviour. In the end, it is not about me or my work, but about Him alone. My greatest desire is simply that Christ will be exalted.

Gair yn ei bryd

Benjamin's father Enoch wrote a book known as Gair yn Ei Bryd or to give it its full title

Gair yn ei Bryd, neu ychydig o eglurhad ar ddirgeledigaethau ag sydd yn cael eu datguddio yn yr Ysgrythyrau; Rhesymau dros Fedydd Crediniol trwy Drochiad

The first essay of this volume is 'Gair yn ei Bryd, neu ychydig o eglurhad ar ddirgeledigaethau ag sydd yn cael eu datguddio yn yr Ysgrythyrau, perthynol ac angenrheidiol idd eu gwybod, am ddoeth a da, uniawn a chyfiawn arfaeth Duw, mewn perthynas i gadwedigaeth a cholledigaeth pechaduriaid' or 'A Word in its Time, or a little explanation of mysteries that are revealed in the Scriptures, related and necessary to know, about the wise and good, upright and just plan of God, in relation to the preservation and loss of sinners'. This essay, first published in 1733, was written by Enoch Francis (1688–1740) and was reprinted in 1839 by David Jones.

The second essay in the same volume is 'Rhesymau dros Fedydd Crediniol trwy Drochiad, a gyhoeddwyd er budd i'r Ysgolion Sabbothol' or 'Reasons for Christian Baptism by Immersion, published for the benefit of Sunday Schools'. This essay was written by Benjamin Evans (1844-1900), a Welsh Baptist minister and author, who served as Secretary of the Baptist Missionary Society in the late 19th century.

The 1839 edition seen above was published in Cardiff by L. L. Jenkins

Size: 6.5" by 4" Pagination: xxii, 114; 20pp.

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 [John] Sharp [d 1806], lately chosen Pastor there, having [moved] 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?

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.

Enoch Francis c 1689-1740

We know that Benjamin Francis's father was Enoch Francis and his father was Francis David Francis. The family had lived many years in the Llanllwni area in Carmarthenshire. They were religious people, many being connected with the church at Rhydwilym. Some went to America and Enoch''s cousin John David was the pastor of a Baptist church in Baltimore. Enoch was born in Pant-y-llaethdy and was a twin, the other appropriately enough being called Elijah. An anecdote says that when Enoch was three he nearly drowned in the Teifi. His sister had seen him fall in and his father came running.

When Enoch was 19 he began preaching. The first place he preached was called Pengwaun. He preached from Isaiah 55, a chapter he was always fond of. He was a godly man who loved peace and unity. He wrote a book called Gair yn ei Bryd (A word in season) on election and baptism but with a very mild approach.

He was married to a godly widow from Blaenrhymni, who belonged to the Baptist church in Hengoed. Enoch's congregation was a scattered one across Llandysul, Felin, Newcastle Emlyn and other places and for many years he would hold services in his home Capel Iago, Llanybydder. Eventually with their pastor James James growing ever more feeble, it was decided to be based in Newcastle Emlyn and Enoch and his family went to live nearby.

His very last sermon was preached in Abergwaun (Fishguard). He had gone to visit friends in Llangloffan His text was Psalm 73:25, 26. He was ill for some time before he died. In those days he would often say "I have invited many to the dear Jesus to whom I am going". His concern for his children was great as a few months before his wife had died. He was particularly concerned for their salvation.

He died on Thursday, February 4, 1740 and was buried next to his late wife at Cilfowyr near Llechryd, not far from Cardigan. To get to his final resting place involved a 20 mile journey through ten parishes. In each place he was highly honoured. One parish felt so honoured that that the bearers came into the middle of the river that was the parish boundary in order to receive the body from the previous bearers at the earliest moment. The closer they came to the place of burial the more difficult it was to stop people thrusting themselves forward to touch the bier. Throughout South Wales there was mourning over the loss of this outstanding Valiant for Truth. Many funeral sermons were printed and elegies written, some of them finding their way into print.

At the time of their deaths the Francis's left three girls and three boys, aged from twenty all the way down to six years old. They were distraught, as were members of his congregation, especially the newly baptised. 

His habit had been to take an annual preaching circuit throughout South Wales when he would preach not just for the Baptists but for other Dissenters too. it is said that he had such a flow of affection that the tears would commonly trickle plentifully down his cheeks, while he was preaching; his auditors also, or a great part of them, being often bathed in tears; so naturally did he touch the passions, his ministry being uncommonly melting and convincing. He was a very personable man, of a middle size, strong made; his countenance was lively, affable and cheerful, and his eye keen and penetrating, yet mild and pleasant. In the pulpit he discovered a happy mixture of majesty, serenity, gentleness and benevolence. He had such a complication of excellencies that he was acceptable to all denominations. Multitudes were accustomed to flock after him, and his ministry was very successful. The wonderful love of Christ to perishing sinners, and free salvation through his obedience unto death was the substance of his preaching.

At Enoch's request the funeral sermon was preached by Thomas Matthias, Llangloffan. His text was Philippians 1:21. The following Inscriptions are written on his tomb, •

ENOCH FRANCIS,

Pastor of the Baptist Church at

NEWCASTLE,

And its different branches, 

Finished his course

With Joy to himself and Sorrow to many;

Feb. 4, 1739-40,

Aged 51 years,

Enoch walked with God

MARY his wife

Fell asleep, Aug. 23 1739.

Mary hath chosen that good part, which

shall not be taken from her

 NATHANIEL, their Son,

Died in 1749, aged 18.

Behold an Israelite indeed, in whom is no guilt

They all appear to have come to faith in due time. 

The eldest daughter became the first wife of Stephen Davies, of Carmarthenshire. She was baptised at the age of 14. The eldest son was called Jonathan Francis (1722-1801). He was a minister in Penyfai and the father of another Enoch from Wantage, who pastored in Exeter.

The Horsley Association 1778

BREVIATES

WEDNESDAY afternoon at three o'clock Ministers Messcngers &c met according to appointment. Brother [James] Pyne of Devizes prayed she preliminaries of the association were read. Brother C[aleb] Evans was chosen MODERATOR - the letters from the churches were read - minutes of their contents taken. Brother B[enjamin] Francis desired to draw up the General letter. Brother [Henry] Philips of Sarum prayed. The assembly then adjourned to HALF PAST SIX. The service was opened by singing a suitable hymn. Brother Enoch Francis prayed, Brother [Robert] Day preached from Isaiah 64:8 But now O Lord Thou art our Father After singing Brother J Stephens closed the service in prayer.

THURSDAY MORNING SEVEN O CLOCK our Brethren Taylor, M Harris, [Thomas] Ferrabee and S Duncombe succeeded each other in prayer. The General letter was then read, unanimously approved and at the request of the assembly signed by the Moderator. This service was concluded in prayer by our Brother Allsop.

AT TEN opened the public service by singing as before. Brother Satteridge prayed, Brother [Joseph] Sprague prayed. Our Brother C[aleb] Evans preached from Matt 5:47 What do ye more than others Brother [Robert] Day prayed, Brother [John] Kingdon [Frome] preached from 2 Cor 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. Sang at the usual intervals of worship and closed the PUBLIC SERVICE in prayer by our Brother H[ugh] Evans.

AT FOUR the Ministers and Messengers assembled again. The state of the small but increasing Association Fund was laid before them by the Moderator. It appeared that the balance in hand exclusive of this year's collections was FIFTY pounds and four pence. That there had been upwards of thirty pounds expended out of this fund including the profts arising from the sale of the annual letter that the above balance of fifty pounds was for the present locked up in an edition of Catechisms for the use of the churches and that the amount of the collections this year was 22£ 14s.

Brother Day reported that he had it in charge from our deceased Brother [Isaac] Hann when on his dying bed to return the Association his most affectionate thanks for the kind assistance they had afforded him out of this fund and for all their acts of liberality and brotherly love towards him. The assembly in return unanimously expressed their grateful joy that it had been in their power to relieve and comfort in his declining years so venerable a Brother who had long been an ornament to his character in general and to the Baptist denomination and this assembly in particular.

Several applications were then made from different churches for some assistance from this fund towards repairing their places of worship and TWENTY ONE GUINEAS were voted for that purpose. The Moderator was also desired out of fund to purchase 250 of the Nonconformist's Catechism by Palmer of Hackney and to distribute them amongst the churches. And it was further agreed to assist in a mission to Cornwall and to defray any expence our Brethren might be at on account of VILLAGE PREACHING which it is the earnest wish of this association to encourage as much as possible.

Agreed cordially to unite in any respectful application that may be made to parliament to repeal the penal statutes Protestant Dissenters and to enlarge the terms of the act of toleration; the present time being in the opinion of this association proper for that purpose.

Agreed to recommend the church at Falmouth in Cornwall as highly worthy encouragement. The interest there, if properly supported, it appears to this association, is likely to be considerable. Their present large and commodious place of worship has brought them into debt upwards of eighty pounds as they want assistance to discharge as also the assistance of funds to enable them comfortably to support a minister. - The church al Melksham, Wilts, finding it necessary to add galleries to their new place of worship agreed to recommend their case to such of the churches to whom they have not already for assistance.

Agreed That we are obliged to our Brethren who constituted the several other associations in this kingdom for their ready compliance with our request of opening a friendly correspondence with them; that we hope for the continuance of correspondence and humbly recommend it to their consideration whether their associations might not be improved by establishment of a similar fund with that which has been formed by this association the plan of which the Secretary desired to lay before them/

Agreed Earnestly to request the churches in this association to endeavour to be peculiarly serious and solemn in their of days of humiliation and prayer as the Lord appears so to have a controversy with this guilty nation and circumstances are so truly alarming. 

Agreed To hold the next Association at Exon. To begin WEDNESDAY afternoon THREE o'clock in the week after the Whitsun week, it being inconvenient to our friends to have the meeting in the Whitsun week on account of a great fair at that time.

Our Brethren B Francis and C Evans to preach the sermons or in case of failure our Brother Day.

he Association was then finally closed in prayer by the Moderator.

Since the last Assfociation the accounts sent from the Churches are as follows

Baptized 131

Received by letter from other churches 8 (= 139)

Dead 64

Dismissed to other Churches 10

Excluded 5 (= 79)

Increase 60

NB The increase in this association in the year 1777 was 21. In the Leicestershire association 17. In the Welch 119. In the Midland 24. Total 18. The Eastern association does not mention the increase. And in several parts of the country the sister Churches hold fellowship by a circular double lecture during the summer half year but have no annual Association so that an exact account of their state could not be procured. In the general we have the happiness to learn that they are upon the increase.

Wilson's Scripture Manual at 7s 6d per hundred Baptist Catechism ditto with the Scripture Proofs 155 per hundred. Scripture Exposition of the Catechism by our Brother Beddome is in canvas 15 3d in sheep and is 6d in calf. To be had by applying to our Brother C Evans, No 3 Montague Street, Bristol. As also the new Collection of Hymns with a Supplement the third edition 3s in sheep, 6d in calf. To those who take six together a seventh will be allowed gratis.

The Bradford on Avon Association 1775

BREVIATES

TUESDAY afternoon three O'Clock the ministers and messengers being met the association was opened in prayer by brother Clark. Brother C[aleb] Evans was chosen moderator, the letters from the Churches were read, minutes taken. Brother [James] Newton desired to draw up The General Letter and the meeting closed in prayer by our brother Satteridge. At seven in the evening met again when brother Rowles engaged in prayer and brother Francis preached from Phil i 27 Striving together for the faith of the Gospel. Wednesday morning met at six O'Clock to improve time in prayer. Our brethren [Thomas] Ferrabee, Burchell, S Evan and Pitts engaged. The General Letter was then read approved and signed, several matters considered and the meeting closed in prayer by our brother Philips. At ten O'Clock the public meeting began when our brethren [Joseph] Sprague and [John] Kingdon engaged in prayer. Our brother C[aleb] Evans preached from Matthew v 13 Ye are the salt of the earth and our brother H[ugh] Evans concluded in prayer. At three O'Clock in the afternoon met again when our brethren [James] Newton and J[ohn] Gillard engaged in prayer. Brother [Robert] Day preached from 2 Cor v 14 The love of Christ constraineth us and brother Tommas concluded in prayer. The ministers and messengers then attended to several things which required their consideration after which the association was closed in prayer by the moderator. It was unanimously agreed

1 To recommend it to all the Churches in this connection to observe a solemn day of humiliation and prayer particularly on account of the present unhappy situation of affairs with respect to America in the second week in August and other ways of the same nature as may be most convenient to the respective Churches.

2 To patronize and encourage the spread of Dr Stennett's most excellent answer to Mr Addington on the subject of Baptism and the translation of Mons. Saurin's masterly Discourses by the Rev Mr [Robert] Robinson of Cambridge. Subscriptions for the latter are received by the Baptist Ministers in Bristol, the former may be had of Mr Buckland or Mr Keith in London. The Subscription for Saurin is One Guinea.

3 To do all we can to encourage the establishment of an Association Fund according to the letter lately circulated for that purpose.

4 To appoint our brethren Messrs H[ugh] Evans, J[ohn] Tommas, C[aleb] Evans and J[ames] Newton trustees of the said intended fund to either of whom those Churches or liberal individuals who may be disposed to favor the undertaking are desired to transmit their contributions.

5 That it is expected that all those Churches who may hope for any assistance from this fund contribute something towards it,

6 Earnestly to encourage parents and ministers to catechise children

7 To hold the next association at Kingsbridge, Devon the Wednesday and Thursday in the Whitson week, our brethren Messrs [John] Kingdon and S[amuel] Dunscombe to preach the sermons and in case of failure of either our brother John Gillard. The association to begin on the Wednesday at three O'Clock in the afternoon precisely.

In the associated Churches the last year there were

Baptized 97

Received by letter 9

-------------------106

Dead 51

Dismissed to other Churches 4

Excluded 7

----------------------7

Increase 44