From Benjamin Seward at Badsey to his 'brother'. He was surprised to find by his correspondent’s letter of the 14th to Benjamin’s brother William that his correspondent does not seem to know of their being in this country where they have in fact been since the beginning of September last.
Benjamin wrote to his correspondent in January when brother Edward and Wild were both in London and the former said that he had put Benjamin’s letter in the post. At that time Benjamin was doubtful in many respects about [George] Whitefield and the rest of the Methodists, but he could not help admiring their practices. Benjamin’s own corrupt heart could not however allow him to 'acquit them from spiritual pride and enthusiasm, being willing to flatter myself that religion was not inconsistent with the pleasurable enjoyment of the pomps and vanities of this wicked world and that a particular obedience and regular attendance on outward duties seasoned now and then with a little charity to the poor was very sufficient.'
Then an exchange of correspondence with his brother William effected a complete inward change of heart. Benjamin came to realise that nothing less than a new birth could 'possibly avail to the salvation of the soul...I was from the 3rd [chapter] of St John and many other parts of the New Testament as well as from many of our church prayers and collects obliged either to confess the truth of the doctrines as they were preached or renounce the bible and turn infidel'. Such was the conflict with his former mode of life that he did not know which way to turn.
Benjamin’s wife was partly in the same condition until God laid his hand on both of them in a most extraordinary manner 'for whilst I was faintly desirous of being renewed through the grace of God and a thorough sense of sin myself, but dreaded nothing in this life so much as becoming offensive thereby to her [ie his wife], it pleased God to visit her with an illness which she apprehended would be the cause of her death, whereupon she lamented her past life with most piercing cries, desired me to pray for her...for that she had no heart to pray for herself, that public prayers might be put up for her at church and the [Methodist] society, which was accordingly done, and at night lay down on my pillow in the utmost horror and confusion both on her account as well as my own...the next morning she told me she had certainly outlived her day of grace...I endeavoured to apply all the comfortable cordials I could such as came unto me, "all ye that labour and are heavily laden..."...to no purpose and being afflicted partly with the same fears with regard to myself, I told her I would get up and pray by her, which she approved, but getting out of bed and seeing a little bible on the table, I thought I within myself I would open it as providence should direct, possibly the finger of God might direct me...I opened the book accordingly and fixed directly on the 15th chapter of the second book of Chronicles, "and the spirit of God came upon Azariah...and sought him, he was found of them". I recommend the whole chapter to your serious consideration being a most exact description of case, a most seasonable comfort and directions....they entered into a covenant to seek the Lord God...this gave me vast satisfaction and I urged it to my spouse for her comfort, but she said she could find nothing from it, that it was only proper for penitent sinners but that she had no heart to repent...I once more opened the book again...and as directly as before fixed my eye on the 30th chapter of Jeremiah. I recommend the whole chapter and the following to your most serious attention and shall only quote the 5th, 6th and 7th verses because they are so strongly expressive of our lamentable condition and bear the marks of Mr Whitefield’s, Mr Wesley’s and the other Methodists’ doctrines, which they preach with so much power from the New Testament as the fundamental qualifications required by our Blessed Saviour...when the new birth of every one who is born of the spirit may be so plainly known in the Old Testament, not only in these but other places, but it always did and will always appear a doctrine full of spiritual pride and enthusiasm to the natural man, inasmuch as he that is born after the flesh always did and always will persecute him that is born after the spirit – Galatians 4:29. Until he can divest himself of prejudice and pray to God by becoming as a little child... Nicodemus no doubt was deeply read in the law and the prophets, God grant that all our clergy may come to Christ...' Spiritual matters are further discussed in detail.
On the Monday Benjamin and his wife spent the greatest part of the day in ‘'sighs and tears'. He had no sleep that night and the next morning he walked out for a little air. He met Mary Myland [see note below] whose daughter had a little while before given birth to an illegitimate child, fathered by a married man. Benjamin had visited this poor woman, who was the object of the contempt of many of her neighbours. He had prayed and exhorted for her and had told the girl’s mother that she had a heavy responsibility to urge her daughter to repentance and a new life, especially as the girl was then dangerously ill ‘'by a mortification in her breast'. The mother replied that she had herself been a great sinner and thanked God that she had lived long enough to be able to see the error of her ways. Myland also said that when she lay at night unable to sleep, she often found comfort in reading the scriptures and that Christ was indeed merciful who had listened to the petition of the woman of Cana whose daughter was possessed with a devil. The girl had been unable to pray for herself but her mother had saved her. Myland’s faith and discernment was a source of great surprise to Benjamin and he looked on her as one who could teach him a lesson.
On Tuesday night, Benjamin again had little or no sleep. On Wednesday about noon, he wondered into the garden. At the back door, a place very unusual for a '>traveler' to call, he found an old woman from whom Benjamin’s brother Seward was buying straw toys for Benjamin’s children. It immediately occurred to him that these toys were 'proper emblems of what the rich men of the world were about, who heaped up treasures to themselves which were all but as straw and stubble fit only to be burned'. He told his brother to give the toys back to the woman and Benjamin paid her the purchase price for them.
The woman seemed to want the children to have the toys and Benjamin spoke to her as follows: 'though you are poor, you may, and I hope are rich towards God. Aye Sir, she says, if I can but tread in the right path. I have been a great sinner and was once about 15 years ago distracted through pride and covetousness. I have a daughter [who] travels with me who is at a little house in the town; she has also been much disturbed about the danger of sin, but Sir, says she, there are two births and I hear there are fine men in the world that preach it and Sir, says she, I think both my daughter and I know the truth by our own experience'.
Benjamin was astonished by what the old woman said and begged her to come into the little parlor, to which she finally agreed. He asked her to sit down and she replied that she was unworthy. Benjamin told her that she was in fact more worthy than he. She then begged him to at least sit down first, but he refused and she was finally persuaded to take a seat. They talked of scriptural truths in a most amazing way. Benjamin was so impressed that he took all the money in his pocket, £6.6s, and asked her to take it to relieve her of the press of business so that she could have leisure to instruct people who she encountered in her travels with regard to the new birth etc. The woman thanked him but refused for she wanted for nothing, for whether they slept in a house or barn, with light or without, she was contented. Benjamin did eventually prevail on her to take the money, which his brother Seward considered an act of madness. As soon as Benjamin’s back was turned, he took the money off her, which she handed over with joy.
A day or two later, Benjamin’s thoughts were still preoccupied with heavenly thoughts. His wife told him about the money being returned and, being informed that the woman and her daughter were making straw toys in a little shed, he desired to send them £1.1s. He wanted to give them all the money, but was afraid to throw too great a stumbling block in his wife’s way. Accordingly, with his wife’s consent, cousin Molly and Martha delivered the money and the women accepted it with great reluctance, giving them at the same time a very pious discourse.
Benjamin remained in this condition for a total of 8 nights and in that time thinks that he did not have more than 4 hours sleep. Lines of scripture were continually in his mind, until God saw fit to grant him two good nights rest. Benjamin’s mind was now more ordered and peaceful and he suggested to his wife that he send the balance of the money to the old woman, as he considered that his original offer had been a pledge that he should not withdraw. He also looked on the woman as one who had been sent by special providence. His wife agreed and the money was sent over with a maidservant. However, his brother met the girl on the way and suspecting that something was going on, he went to Benjamin in a very angry mood, accusing him of trying to ruin the prospects of his wife and children with such generosity to beggars. However, Benjamin explained his reasons and the maid was finally dispatched on her errand, but both mother and daughter refused absolutely to take the money. They said that they had prayed for him and were pleased that he was feeling better. They also said that he should persevere and that the reason for their refusal of the money was because when the prophet Elisha cured Naaman the Syrian, the prophet refused any payment (2 Kings chapter 5). Benjamin considers that his case and Naaman’s situation are very similar. Spiritual matters are further discussed in detail.
The whole family is stunned by these extraordinary events and Benjamin hopes that many of them are also striving for knowledge of God. If he recalled everything that has happened to him, it would fill a volume.
Benjamin’s brother William has been in Bristol for some time with [George] Whitefield, who has been preaching daily to vast multitudes in the fields. Many times, he has been calculated to enjoy audiences of between 10 and 20 thousand and his lodgings are crowded with people eager for spiritual advice. Many converts have been made to the 'primitive purity of Gospel'. Many others however treat this new phenomenon with contempt – they are like the proud Pharisees who 'have eyes and see not, ears and hear not, neither will they understand'. The evangelicals are sometimes admitted to churches and there are a few clergymen who approve the doctrine. Benjamin thinks that the Bishop of Gloucester [see note below] supports Whitefield and the Dean of Windsor is a great admirer. Many societies meet in and around London. Mr [George] Stonehouse [see note below], the Rector of Islington is preaching with great power and is doing wonders. Mr [Charles] Kinchin [see note below] expounds with success to a great many 'gownsmen' at Oxford and [Benjamin] Ingham [see note below] is attracting a prodigious following in Yorkshire. In short, the Kingdom of God seems to be 'coming with wonder and power in many parts of the nation'. These men [the evangelical preachers] are not the proud Pharisees who lay burdens on the shoulders of others that they would not touch – Benjamin is afraid that such is the case with many of the clergy. Rather, they are like their blessed master and suffer reproaches for the Lord’s sake, not seeking their own glory and desiring nothing for themselves but food and clothes.
'You observe in your letter from Genoa, and that very justly too, that Mr B-r’s generosity to yourself and your parishioners proceeded from a truly benevolent and Christian disposition, but wonder not my brother that it was made by some the subject of ridicule...' Spiritual matters are further discussed in detail.
The dissenters of all denominations flock to Mr Whitefield in the same way as Church [Anglican] people and he has no hesitation in appearing in public with them having learned to become like St Paul 'all things to all men'. However, there are bigots today just as in the age of the apostles. One says 'I am a Churchman, another I [am] Presbyterian, another I am Anabaptist, another I [am] a Quaker...' Is such discord not wrong? Spiritual matters are further discussed in detail with regard to the importance of 'primitive Christianity'.
'Observe the Collect for the Sunday after Ascension Day and see whether the gifts of the Holy Spirit (the very mention whereof some of the scoffers of these days call blasphemy) is not necessary to exalt us to the same place whether we our Saviour Christ is gone before, if it is pray for it without ceasing. Read the 2nd [chapter] of the Acts [of the Apostles] and see whether the promise is not to us and to our children...I mean with respect to inward sanctification, and never rest until you have the testimony of this blessed comforter, but I must break off from this subject...'
Benjamin’s dear mother is tolerably well as is Benjamin’s dear brother and his [the brother’s] children. They hope to get their own house in Bengeworth next month. Benjamin has been considering preparing for Holy Orders [Anglican ordination].