Baptist History Homepage

Memoir of the Late Rev. Abraham Booth
The American Baptist Magazine and
Missionary Intelligencer
, 1817
From The London Evangelical Magazine
      WE have seldom, if ever, been called upon to record, in this Miscellany, a departed saint and minister of more sterling worth than the late Rev. Abraham Booth. Averse as he was, from the prevalence of deep humility, to any eulogium on his character, solemnly forbidding any thing to be said of him in his funeral-discourse, yet it would be injustice to the God of all grace, who so highly favoured and blessed him, not to acknowledge, to his glory, that plenitude of gifts and graces which was bestowed upon him, - that "Reign of Grace" which was exemplified in him. For our ability to gratify the wishes of our readers in doing this, we confess ourselves indebted chiefly to a short Memoir, by the Rev. Dr. Rippon, attached to the funeral sermon by the Rev. Mr. Dore; and to which we gladly refer for more copious particulars than the limits of our biographical pages can admit.

      Mr. Abraham Booth was born at Annesley Woodhouse, in Nottinghamshire, May 17, 1734. His parents were destitute of all vital religion, till hearing a preacher who visited the country, they became seriously concerned about their eternal interests. Abraham was their first child, and discovered early marks of piety. He chose the most retired places for prayer; and was frequently overheard, alone, wrestling with God. He made an early profession of religion ; but he recollected not any particular day when he was suddenly alarmed, any striking sermon under which he was roused, nor any remarkable seasons of overwhelming sorrow; and he has often said, that if he had judged of the state of his soul by such religious convictions only, he must have concluded that he had never been savingly converted to God.

      His first religious connexions were formed among the General Baptists; and in the nineteenth year of his age he was ordained pastor of a church at Kirkby Woodhouse, near the place of his birth. He was then a zealous enemy of the orthodox system; and greatly opposed the doctrine of election, in a poem "On Absolute Predestination." Gradually, however, as the light of truth arose on his mind, he reflected its beams, in his conversations and sermons among his hearers; and though, from a conviction of his worth, they were unwilling to part with him, notwithstanding the change of his sentiments, yet he found it necessary to remove.

      His next place of settlement was at Sutton Ashfield, in the same county; where he began to preach

[p. 42]
in a room, called Bore's Hall. Here be formed a small church of the Calvinistic, or Particular Baptist denomination; and to this situation the religious public are indebted for the first edition of The Reign of Grace, which contains the substance of a great number of his sermons, preached first at Sutton Ashfield, and other plans. This work has proved the most popular of all his publications; and with it all the circumstances of the latter half of his life are connected.

      The manuscript had been recommended to the Rev. Mr. Venn, who hearing a pleasing account of Mr. Booth's life and ministry, desired to peruse it, though he entertained no raised expectations concerning it; but "to my great surprise," says Mr. Venn, * * * there appeared to me in it the marks of a genius, joined with the feelings of a Christian heart; a vigor of style much above what is common in our best religious writers; in his reasoning, clearness and force; and in his doctrine an apostolic purity. * * * * I flatter myself also, that this work will prove both so pleasing and useful to men of an evangelical taste, that some better situation may be found for Mr. Booth: a situation proper for a man whom God hath endowed with abilities, and a taste for good learning; so that he shall be no more subject to the necessity of manual labour." This recommendation, with the merits of the work itself, brought our worthy friend into public notice; and became the occasion of his settlement with the church in Prescot-Street, Goodman's Fields, on the decease of the Rev. Mr. Burford, who died April 15, 1768.

      Some of the brethren having read the book, and being much pleased with it, agreed to take a journey to hear him. They were much delighted with his labours; and invited him to preach a Lord's Day or two with their friends. Mr. Booth accordingly came; preached three successive Sabbaths; and was then requested to repeat his visit, which he did: in consequence of which an unanimous call was given him; which, after due deliberation, he accepted; and was ordained February 16, 1769. Some persons, yet living, perfectly remember how well Mr. Booth's confession of faith was received; they considered it as a kind of wave sheaf, the blissful harbinger of a rich and plenteous harvest; nor have their expectations been disappointed.

      "Thus united with a godly respectable people, the objects of his laudable ambition were before him, and within his reach. As, therefore, his love of books had been ardent from early life, it now increased, and became almost insatiable; so that he seems to have formed the determination, which Dr. Owen formerly made, that, if learning were attainable, he would, by the blessing of God, surely possess it. The circumstances of his former situation rendered it necessary for him to observe the first part of Pliny's Rule for reading: Non multa sed multum; while his inclination impelled him to follow the second part of it: for though he had not many books to read, yet he read much, digested what he read, and often reduced it to common places. His being already so good a divine, and furnished with a vast variety of matter methodized for the pulpit, gave him leisure, and ministered to the execution of his plan, of which he never lost sight. After his residence in London, he was considerably indebted to the erudition of an eminent classic, who had been a Roman Catholic priest." Except the assistance which he received from this preceptor, he might fairly be denominated a self-taught scholar, whose

[p. 43]
literary acquisitions equalled, and often surpassed his means. Few were better acquainted with the writers of Ecclesiastical History, or of Jewish Antiquities; but he had another object, which seems to have been the height of his ambition; - he obtained an easy access to the exhaustless stores of Theology, published abroad. Some of those, which he signalized with a peculiar regard, were Witsius, Turretine, Stapferus, Vitringa, and Venema. Nor must we omit among his favourites at home, Dr. John Owen, to whose learned and evangelical writings he has often acknowledged himself deeply indebted.

      These exertions from early youth till he was more than sixty, unquestionably demonstrate of what importance sound learning appeared to him, especially for a gospel minister; and his opinion on this head must be of consequence, as few were more capable of appreciating its value than himself: he knew its utility by his former want of it. Nevertheless, he constantly maintained, that a knowledge of the languages in which the sacred Scriptures were originally written, however highly desirable, is by no means essential to a minister of Christ.

      His doctrinal sentiments were Calvinistic, according to the Confession of Faith, published in London, by the Calvinistic Baptists, in the year 1689. These he thought it his duty to maintain and defend. "Nor did he state either of them in the usual terms, that he might intentionally keep any of the rest of them out of sight. Who ever found him exalting even the glorious person and work of Christ, with a view to render the electing love of the Father, or the sanctifying work of the Holy Spirit, a mere cypher? While he sublimely asserted that the "obedience" of our Lord even unto death, "is that in worth which his person is in dignity, - this infinite in glory, that boundless in merit," and, hence, that, it is a finished redemption: he never conceived of the active and passive obedience of Christ alone as a complete salvation; but earnestly contended, "that sanctification is a part, a capital, an important part of that salvation and blessedness which are promised to the people of God, and provided for them in Christ."

      It seems also of consequence to mention how faithfully he contended for those doctrines, at a time when the idea of the innocency of mental error was fast gaining ground, - when Candour and Liberality were terms employed in favour of none but those who discovered a total indifference to the grand truths of the gospel, when all catechisms, and creeds, and systems were execrated, except such as were in the interests of the Sabellian, the Arian, or the Socinian Heresy. At a Monthly Meeting of ministers, on that text, "Buy the truth and sell it not," he stated, with an energy of mind, and a force of argument never to be forgotten, that "if error be harmless, truth must be worthless;" and, with a voice, for him unusually elevated, declared, that every partisan of the innocency of mental error is a criminal of no common atrocity, but guilty of high treason against the Majesty of Eternal Truth."

      "But, intent as he was in defence of the whole sacred palladium of revealed truth, there is evidence to conclude, that, of late years, two points lay peculiarly near his heart. One is, the freeness of the Gospel, as containing "Glad Tidings to perishing Sinners; or, "in other words, that the genuine Gospel is a complete Warrant for the most ungodly Person to believe in Jesus." * * * * This point he has laboured; and

[p. 44]
whatever may be thought, by different persons, of other positions in his Glad Tidings; - if ever it was proved that the voice of the gospel "to the vilest of the vile," is this, "Come and welcome to Jesus Christ," he has gloriously proved it: and this has been a matter of exultation to many, as it is a truth from which many duties fairly result; and which, if practically believed, will produce an harvest of evangelical delights.

      "The other of the two articles which appeared to him of so much importance is, The Doctrine of the Satisfaction of Christ: which, he was confident, lays the surest * * * foundation for the support of personal and particular redemption, and of justification by the imputed righteousness of our Lord:" But he was not more conspicuous for his zealous attachment to the fundamental articles of our faith, than he was for his cordial regard to practical religion. Thus viewed, he was a bright example to all around him. "The doctrine of Grace and the doctrine of Duty," were clearly distinguished by him; and yet so perfectly joined together, as to breathe but one spirit, and to form but one system. Grace, sovereign grace, as displayed in the gospel, he considered as the ground of hope: the revealed will of God, as summarily comprehended in the Ten Commandments, he maintained to be the rule of duty for saints and sinners; and that it must so remain for ever, "while God is God, and man is man."

      "His sermons were always good, often truly great, and mostly directed to the conscience; while more than a few of them, with a felicity of combination, interested the mind, the conscience, and the heart, at the same moment: and, if they had not all the accompaniments of a modern elocution, * * * they were delivered with that dignified solemn energy which gave a forcible effect to all he said * * * * And as all his discourses were studied, those which he delivered in the freest and affectionate manner, unembarrassed by laboured recollection, were remarkably acceptable. As he entered into his sermon, and advanced, his hearers were constrained to say, "This man is in earnest: he believes what he says, and says what he believes; - verily, this is a man of God! - Ten such men, and Sodom would have stood!"

      He not only preached the doctrines of grace practically, but when he was upon the most practical subjects, his conscience would not allow him to keep the great truths of the gospel out of sight, nor even to seem to do it; but all the intelligent who heard him, perceived that "he intentionally reared the fabric of practical religion on the foundation of the glorious doctrine of sovereign grace:" and he will long be characterized as a minister who preached the duties of religion doctrinal, in unison will all the principles of his creed.

      His prayers did not partake of the nature of sermons; but were solemn evangelical addresses to Jehovah. In confession of sin he was more abundant; while in every part of this duty he was fervent and devotional. His addresses for the church were generally presented to him in his paternal character: but in his intercessions for his dear native country, and for the poor oppressed Africans, he invoked him, as Isaac and Jacob did of old, in the character of God Almighty: for though he did not despair of better days than the present, he assured himself, that the condition of the former, and the wretchedness of the latter, can never be meliorated by any thing short of the exertion of a power which is infinite.

[p. 45]
When others conducted public prayer where he was present, he was accustomed, at the conclusion, softly, yet audibly, to subjoin his amen. This practice he wished might prevail in all our congregations, and at our prayer meetings; but his example and influence, considerable as they were, have not yet rendered it general.

      As a Christian minister, he was a pastor according to God's heart; and his true character as such, was unintentionally drawn by himself in his late sermon, entitled Pastoral Cautions. This is an exact moral likeness, a whole length picture of himself.

      The members of his church found that he had the bosom of a shepherd, and the heart of a father. In some of their families he was received and consulted as a parent. All the rest recognized in him a friend; and he was remarkably affectionate to the children of Affliction and Distress. He was eminently attentive to the poor of his flock; and could always find time to call on them, to visit them, even if others thought themselves neglected.

      The different publications of this laborious servant of the Lord have obtained for him a lasting reputation. They demonstrate that, in polemical divinity, he was an able disputant; and that in doctrinal, casuistical, and practical theology, he was an eminent divine. His writings of the latter description have been rendered a blessing to thousands. His volume on the Reign of Grace, and his Essay, entitled "The Death of Legal Hope, the Life of Evangelical Obedience," have received the honour of being translated abroad. But he was not more zealous in recommending divine things to others than he was conscientious in regarding them himself. Hence he was a brilliant example of walking with God. - He shone also eminently in the exercise of the grace of prudence; but if there were any trait in his character more distinguishing than the rest, it was that of Integrity and Uprightness. His word was enough, without any other solemn engagement. Deceit of every kind was far from him, and he detested flattery; and of him it might truly be said, "Behold an Israelite indeed, in whom is no guile!" He gloried in the cross of Christ as the only foundation of the sinner's hope; but in another view, his rejoicing, his glorying, was this, "The testimony of his conscience, that in simplicity and godly sincerity his conversation had been in the world."

      Yet no one must conclude that this faithful servant of his Lord spent a life of more than threescore years and ten without his share of trials. He met with heavy afflictions and crosses in his family. Nor was he, at all times, entirely free from troubles in his church, prosperous as have been its circumstances. No; here he has needed the exercise of patience and humility. Frequently his evangelical labours have been misunderstood, slighted, and contemned. "Some dissatisfied persons have complained of his ministry as being dry, legal, and of an Arminian cast; while others have quarrelled with it, under a supposition that it verged towards Antinomianism." In free conversation with his brethren, he has said, that in the same week, and concerning the very same discourses, these opposite complaints have been made before his face. How meekly he heard them is not entirely unknown; for it has been admired by the complainants themselves.

      He was solemnly impressed with the death of his dear wife, about four years since; but so much resigned to the will of God, that

[p. 46]
his friends were struck; and one of them remarked it to him: to whom he said, "There is great reason for my composure and serenity. About twenty-three years ago, my wife had a severe lying in, which so debilitated her, that we feared she would never recover her strength. Her indisposition continued about two years, which occasioned our removing so near to the meeting-house. Soon after, the Lord was pleased to send the scarlet fever into the family; wife and all were ill, except myself. Her faculties were deranged; and the doctor said, "I fear, Sir, your wife is not likely to recover." I attended them all as well as I could. The Bible was then sweeter to me than ever: yea, when I could only snatch a few verses; and I well remember one solemn transaction: - In the evening I retired for private prayer, and besought the Lord that I might find an entire resignation to his will. When I arose from ray knees, I felt peculiar satisfaction in the perfections of God ; and had such full persuasion of his righteousness, his justice, his mercy, and love, that I lifted up my eyes to Heaven, and said, "I give my wife, my children, my all, to thee, O God:" and, if ever I prayed in my life, I prayed at that time. Seeing, then, he has given her to me for twenty-three years, in answer to prayer, dare I murmur now? - God forbid!"

      Through the chief part of his days he enjoyed good health ; and for many years was seldom interrupted in his pastoral labours. But when sixty summers, or more, had passed over his head, the painful asthma increasingly afflicted him, year by year, till at length his winters, and especially the three last, were severe and threatening. But the frame of his mind corresponded to a life, which had been devoted to God, and to an hope full of immortality. Yes! of him it may surely be said, that he left a living testimony behind him; even if his long affliction and his concluding scenes had not furnished a dying one. Nevertheless, a dying testimony also, in honour of rich and sovereign grace, he was enabled to leave.*


      * Note. Here the introduction to his Will may not be unacceptable: -

      "I, Abraham Booth, Protestant Dissenting minister, in the parish of St. Mary, Whitechapel, London, reflecting on the uncertainty of life, do make this my last Will and Testament, in manner following:

      "Being firmly persuaded that those doctrines which have constituted the grand subject of my public ministry, for a long course of years, are divine truths; being deeply sensible that all I have, and all I am, are the Lord's, and entirely at his disposal; and being completely satisfied that his dominion is perfectly wise and righteous, - I, in the anticipation of my departing moment, cheerfully commend my immortal spirit into his hands, in expectation of everlasting life, as the gift of sovereign grace, through the mediation of Jesus Christ; and my body I resign to the care of Providence in the silent grave, with a pleasing hope of its being raised again at the last day, in a state of perpetual vigour, beauty, and glory."

[p. 81]
[Continued from an earlier volume] May, 1817

      Towards the end of January, 1805, in one of the visits of his affectionate assistant, Mr. Gray, he appeared very poorly, and not able to talk much; but what he said was of a spiritual kind: "Oh, that I may be submissive to the will of the Lord, whether for life or for death! What an unspeakable mercy it is, that Christ Jesus came into the world to die for poor sinners!" Then, breathing with great difficulty, he said, "Oh, that I may breathe after holiness, more and more after holiness; and be fitted for the great change, whenever it shall come!"

      A few weeks after, being very ill, he said, "But I am in good hands. I think I am more afraid of dishonouring God by impatience, than I am afraid of death:" adding, "I must go to Christ as a poor sinner, a poor grey-headed sinner; I can go no other way." In this manner he generally talked with different persons; and they have left him, ashamed of themselves that they felt no more of the same spirit.

      Some months since, he was taken ill in his way home from a meeting of his brethren. Mr. Gray went to see him; and asking him how he felt in his mind, he instantly replied, with a firm tone, "I have no fear about my state." And this was his answer to the affectionate inquiries of several of his fellow-labourers. Indeed, through his whole affliction, he was graciously supported in his soul. He felt no raptures; nor have we any reason to believe that he even so much as wished for them. He was generally serene, breathing after heaven, expressing his earnest desires after conformity to the image of Christ, and submission to the will of God; daily blessing him for a good hope through grace, and waiting for the coming of his Lord and Saviour Jesus Christ.

      But though he was mostly laid aside from his public labours for several months before his death, he employed himself in revising and completing an Essay on the Love of God to his chosen People; and another, on a Conduct and Character formed under the Influence of Evangelical Truth; which, it is expected, will in due time make their appearance. Thus he continued better and worse in his health, generally according to the state of the weather. But even in the course of his last week, he wrote two letters to his brothers in the country: he also attended the Monthly 'Meeting at his own place the very Thursday before his death. He was worse on Friday, but said to two of his friends, "I now live upon what I have

[p. 82]
been teaching others;" and was capable of arranging many of his papers, which he did with perfect composure. Even on the Lord's day he was sitting up in his study. But apprehensions being entertained that his dissolution was very near, several of his friends went to see him, as they supposed, for the last time. They found him in the sweet enjoyment of the Lord's presence, and Satan kept at a distance from him. To one, he said, "Ah! Jesus Christ is indeed a good Master!" To another, "But a little while, and I shall be with your dear father and mother!" He also affectionately dropped a word to several of his young friends, who longed just to see him. To one, "I have often borne you on my heart before the Lord; now, you need to pray for me." Soon after, to a son of one of his most intimate friends, "Take care of your precious soul; take care that you be not merely half a Christian."

      On a wish being expressed that, under his present circumstances, he might experience divine support, he said with considerable energy, "Amen." But it does not appear, that even then he thought his departure to be so near at hand as his family apprehended.

      When he was drawing very near to the close of life, it did not appear that he thought the moment of his departure so near at hand as his family apprehended it to be. We now add, that when his friend Mr. Gutteridge, at parting with him on the Lord's day afternoon, said to him, "The Lord be with you; and if I do not see you again, I trust we shall meet in the better world!" he replied, 'I expect to see you again in this.' Nor did he express any thing to the contrary, when two of his dear children, with their husbands, Mr. Robinson and Mr. Granger, were with him on the Lord's day evening, and took their leave of him, after one of them had engaged in family prayer with. him. He was put to bed about nine in the evening; and lay down, not to rise any more! On the next day he was mostly deprived of his speech; it is thought, not of his reason: but just at nine o'clock, Mr. Gray and Mr. Granger, his sons-in-law, thinking that they did not hear him breathe, went to the bedside, and saw him lay himself quite back; when, in a moment, he gently expired, without even a struggle or sigh. This was on Monday, January 27, 1806. He was in the seventy-second year of his age, and had been pastor of the church in Goodman's Fields nearly thirty-seven years.

      Thus terminated the mortal career of this apostolic servant of the Lord; of whom it may fairly be said, in honour of the grace of God, that, viewed in all his characters - in his family, in his church, and in the world; in his learning, his influence, and his piety, he was truly eminent. Great are the changes which have taken place in the world, within a few months; and much has been said of our loss of talent in the senate, and of valour in the navy; but of what talents are his mourning people and the whole church of Christ bereaved by his death! He was not, indeed, a statesman, nor a warrior; but he was - what will appear to be of infinitely greater consequence at the day of judgment - he was an eminent saint, and a faithful, laborious, successful minister of our Lord and Saviour, Jesus Christ.

      Hitherto, we have borrowed our account of this excellent man from a short Memoir which was incorporated with the Address delivered at his interment, in the meeting-house at Maze Pond, Southwark, adjoining the burial-place in which his remains were deposited. We shall now take the liberty of transcribing a few lines from the Funeral Sermon, preached at Mr. Booth's meeting-house, Prescott-Street, on the following Lord's day, Feb. 9, 1806, by the Rev. James

[p. 83]
Dore; which sermon Mr. Dore found it needful to preface, by reading a memorandum in the hand-writing of the deceased, addressed to the executors of his will. It is as follows: - "I desire that nothing may be said of me in a funeral discourse, whoever may be chosen by my people to preach it." This request, unreasonable as we conceive It to be, carried with it, to the preacher and his friends, the force of a law; and while it alleviated the pain of the preacher, who modestly expresses his inability to do justice to such a character, has deprived the public of that lively description of Mr. Booth's excellence as a Christian and a pastor which Mr. Dore was qualified to afford, and which the public is taught to expect on a funeral occasion. This defect, however, Mr. D. has attempted to supply, as far as was consistent with the restriction under which he laboured.

      The text chosen on this occasion is Numbers xxiii. 10. "Let me die the death of the righteous;" from which the preacher shews that the death of the righteous is always safe, - it is generally attended with happy circumstances; and is, in some instances, followed with peculiarly glorious consequences.

      We shall borrow from the improvement of the subject the following practical inference: -

      "If the death of the righteous be supremely desirable, the consideration of it should reconcile us to the departure of those to whom this character did undoubtedly belong, whatever loss we, in consequence of their removal, may sustain.

      "Among those who are truly righteous, there are various degrees of moral excellence. Some are like "the hyssop that groweth on the wall;" and others may be compared to the majestic cedars of Lebanon. Some are as "reeds shaken with the wind;" and others resemble the British oak, which, for centuries, defies the fury of autumnal hurricanes. As none are righteous by nature, so none are righteous in perfection. Some are so low in the graduated scale of excellence, that it may be difficult, if not wholly impossible, to ascertain whether they are on this or on that side of the line which separates between the righteous and the wicked. The world and the church claim them as their own; - the world, from the severity of their judgment; and the church, from the candour of their dispositions. But others rise to so high a point, as to prevent every painful suspicion respecting their religious integrity.

      "Yes, my brethren, you well know that there have been some individually so pre-eminently distinguished, whose characters were so decided, whose moral features were so strongly marked, and whose Christian virtues shone with such a bright, steady, and commanding lustre, that two opinions respecting them could not be entertained. They united in their favour the suffrages of all. Of such a man, all speak the same language: - "Truly, this was a righteous man," exclaims the church: "Truly, this was a righteous man," echoes the world.

      "To such a man, the God of grace and truth hath promised that "an entrance into his heavenly kingdom shall be abundantly administered." Yes, he shall enter the temple of bliss in the most auspicious circumstances, amidst the shouts of angels, and the joyful acclamations of "the spirits of just men made perfect."

      "Could we see those who died the death of the righteous, now standing before the throne, clothed in white robes, with palms of victory in their hands, and crowns of glory on their heads; could we behold them, "satisfied with fulness," exulting in bliss, tuning their golden harps to songs of immortal praise; could we hear their melodious voices, celebrating the

[p. 84]
"high praises of God and of the Lamb," - all tears, on their account, would be wiped from our eyes.

      "The dutiful children, the other affectionate relatives, and the numerous friends, of the deceased, sustain a heavy loss, which they cannot soon forget. May you, the offspring of so revered a parent, often reflect on the instructions which you have received; on the many earnest supplications that, on your behalf, were continually presented unto God; and on the peculiarly edifying example of piety, benevolence, and uprightness, which you have long witnessed! - and, O! that it may be the unspeakable happiness of you all, to know that your father's God is your God! Then the separation, which has now taken place will not be final; for soon you will see him again, to part no more. "Wherefore, comfort one another with these words."

      It is delightful to reflect, that, though the most eminently righteous die, as to this world; yet, in some respects, they may be said to live even here.

      "Of many, when they die, it may be emphatically affirmed, that "the place which once knew them, shall know them no more." The ocean has lost a drop. The arrow has winged its flight, and left no trace in the yielding air. They who are of little use while they live, will be soon forgotten when they die. While here, they were only shadows; and, when shadows vanish, what remains? But of others, the remembrance is not so transitory. "The memory of the just shall be blessed." The eminently "righteous shall be had in everlasting remembrance." They are embalmed with the most precious odours. They may be said still to live.

      "Yes, they sometimes live in the consciences of the wicked: there, a lasting memorial is left. On some occasions it is read; nor is it always read in vain. - They live in the hearts of their Christian friends; in their profound respect, in their affectionate regards, and in their grateful recollections. - They live in the benignant effects of their temporary residence on earth, in the institutions which they patronized, in the minds which they formed, or in the books which they have written.

      "Though, in compliance with our deceased friend's express desire, I carefully avoid, as much as possible, speaking particularly of HIM, yet I cannot think that this prohibition should be considered as extending to his works, which are before the public. I hope, therefore, that, without violating the rules of decorum, or the laws of friendship, I may be permitted to introduce a few words relative to his publications; which on account of the interesting nature of the subjects of which they generally treat, the ability with which they are discussed, and the Christian spirit which they exemplify, I regard as monuments erected to his honour, far more durable than brass or marble. They are not composed of perishable materials: they contain the essential principles of longevity. By these, "he being dead, yet speaketh."

      "Would we form proper ideas of "the true grace of God," as reigning in our salvation from first to last, - of "the glorious gospel," as "glad tidings to perishing sinners;" - of the influence of revealed truth on the minds, consciences, hearts, and lives of those who believe it; - of the distinguishing genius of Messiah's kingdom, as "not of this world;" - of the difference between the old and the new covenant, of the Sinai confederation and the Christian economy: - of the nature and grounds of positive institutions, and the like, - we may derive much advantage from the writings of our late invaluable friend."


[From The American Baptist Magazine and Missionary Intelligencer, March 1817, pp. 41-46; May, pp. 81-84; via Google Books On-line. Scanned and formatted by Jim Duvall.]

More on Abraham Booth
Baptist History Homepage