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.

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.

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.

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.

The Baptist Magazine Volume 29 1837

CHAPEL OPENED

Shortwood, Gloucestershire. On Monday, August the 7th, 1837, the foundation-stone of a new meetinghouse, for the use of the church and congregation was laid. On which occasion, the audience, consisting of 1,200 or 1,500 persons, was addressed by Mr. John Heskins, a deacon of the church, and great grandson of William Harding, who, in the year 1707, opened his house for prayer to the individuals who, with others, thirteen persons in all, formed the church on this spot in the year 1715; by Mr. S. E. Francis, also a deacon, and son of the venerable Benjamin Francis, pastor of the church during a period of forty-one years; by Mr. Abraham Marsh Flint, a grandson of Benjamin Francis, and son of Mr. Thomas Flint, who succeeded Mr. Francis in the pastorate, and died at Weymouth, October 31, 1819; and by Mr. T. F. Newman, the present pastor.

Prayer was offered by Mr. Dunn, pastor of the church at Minchinhampton, and by Mr. Newman. The new place, the walls of which entirely enclose the old house, will be ninety-two feet by fifty; about sixteen feet at one end fitted up as vestries, which, by sliding partitions, may be available during public service, when circumstances require it. It is thought right to state, that the large majority of the people are very poor, so that the amount of subscriptions already promised is the result of a great but cheerful effort. There has been a general and hearty co-operation; all classes, according to their means, having simultaneously come forward to aid the undertaking. Many, who are in circumstances too depressed to allow them the gratification of furnishing pecuniary help, have given, or are prepared to give, their labour gratuitously, and add their prayers to their exertions.

Such a beginning supplies the promise of a successful and happy termination to the work. But it is certain, that the outlay will exceed our means; so that if the friends of Sion, not connected with ourselves, should feel disposed to assist us, such aid will be most acceptable. It will not be possible for our minister extensively to solicit subscriptions in person; nor do we conceive that such a step would be approved by those friends whose love to the cause of the Redeemer, and whose sympathy with a poor and numerous body of their fellow-Christians, may dispose them to aid and cheer us onward in our work. To the operation of sacred heaven-born principle we confidently appeal, only observing that while the generosity of our friends will’lay us under a welcome obligation, the promptitude of their generosity will add o the weight of that obligation.

N.B. Those friends who are disposed to assist us, may address their letters to J. Heskins, Nailsworth, near Chalford, Gloucestershire. 

Funeral sermon and first biographical sketch

In 1800 the following volume appeared

Ryland, John. The Presence of Christ the Source of Eternal Bliss: A Funeral Discourse, Delivered December 22. 1799, At Shortwood, Near Horsley, In Gloucestershire, Occasioned by the Death of the Rev. Benjamin Francis, A.m. By John Ryland, D.d. To Which Is Annexed, A Sketch of Mr. Francis's Life, and of His Death-bed Consolations, Drawn of by His Son and Assistant Thomas Flint. [Bristol]: Printed for the benefit of Mr. Francis's family, by Ann Bryan Corn-Street, Bristol and sold by Button in London, and James in Bristol

It can be accessed on ECCO.

Very brief biography by Josiah Miller

FEW particulars of the life of this writer are given in a sketch by his son-in-law, the Rev. Thomas Flint, appended to A Funeral Discourse occasioned by the Death of Mr. Benjamin Francis, by John Ryland, D.D. Benjamin Francis was born in Wales, in 1734. At the age of 15 he became a member of a Baptist Church, and three years after, having shown capacity for preaching, he was sent to Bristol College, to prepare for the ministry. He was at first quite ignorant of English, but by diligence acquired it, and carried on his ministry in England; though he often visited Wales and preached in his native tongue. On leaving college, he commenced his ministry at Sodbury, but in 1757 removed to Shortwood, Gloucestershire. There the chapel was twice enlarged, in consequence of his popularity. He also preached in the neighbouring village of Minchin Hampton, where a chapel was erected in 1765. He was very earnest and devoted in his Christian life and ministry, and refused to forsake his people when attracted by an invitation to a pastorate in London. He died in faith December 14, 1799. He was the author of Conflagration - a Poem in Four Parts (1770); An Elegy on the Death of the Rev. G. Whitefield (sixth edition, 1771); and an Elegy on the Death of the Rev. Caleb Evans.

This material appears in

Singers and Songs of the Church: Being Biographical Sketches