8. Rev. Abraham BOOTH  (Robert3, Abraham2, Robert1) was born 17 May 1734 in Blackwell Derbyshire England, was christened in 1755 in Barton Leicestershire England, died 27 Jan 1806 in Chamber Street London England at age 71, and was buried in Maze Pond Cemetery London England.
ABRAHAM BOOTH was born at Blackwell, in Derbyshire, on the 20th of May, 1734, old style. In the first year of his life, his parents removed from Blackwell to Annesley Woodhouse, a small hamlet in the parish of Annesley, Nottinghamshire, where they occupied a farm belonging to the Duke of Portland. Of a numerous family of children, Abraham was the oldest, and there the first fifteen or sixteen years of his life were passed, assisting his father as soon as he was able in his agricultural concerns.
The advantages of education, which are of such unspeakable importance to the cultivation of our mental powers, are generally of difficult attainment in villages and the retired districts of the country; and a century ago they were probably more so than at present. This may help to account for a circumstance which Mr. Booth has often been heard to mention amongst his friends that until he quitted the farming business, he never spent six months at school. His father taught him to read, making it a general practice to hear his lesson every day after dinner.
It is certainly a very just remark, that there are no characters, however eminent among our species, whose biography is more instructive, or in which we feel more interested, than those which exhibit to our view persevering efforts surmounting formidable obstacles, and distinguished eminence gradually arising out of obscurity and depression. Such is the discipline 'through which many of the greatest names in the republic of letters have passed; nor have any of the original favourites of nature or the children of affluence attained a superiority so solid and durable as that which has been acquired by such a course of cultivation.
The energy of young Booth's mind, which appeared so conspicuously throughout the subsequent period of his life, began very early to develop itself. He was indebted almost entirely to his own industry and application for his proficiency in the art of writing, and in the science of arithmetic. And as he grew up, so devoted did he become to his studies, that he cheerfully sacrificed the hours usually allotted to repose and recreation, for the pleasure he found in prosecuting them. When the other members of the family retired to rest, Abraham withdrew to cultivate his mind. The parents of our author were members of the church of England; and of course trained up their son in a customary reverence for the national establishment of religion. The first direction of his mind towards the dissenters took place when he was about ten years of age; and was occasioned by the preaching of some plain and illiterate teachers belonging to the denomination of General (or Arminian) Baptists who occasionally visited his neighbourhood. They drew the attention of the family; and under their discourses our author was first awakened to a concern about the salvation of his soul. His convictions were permanent and increased with his years; but it is plain from the history of his own mind, that it was long after this ere he attained any just and clear views of the true grace of God, or was enlightened into the important doctrine of acceptance with God as revealed in the New Testament. He, however, applied to the society of General Baptists to be admitted into their communion, and was accordingly baptized on a profession of his faith, by Mr. Francis Smith, at Barton, in 1755, at which time he was about the age of twenty-one.
Some years previous to this, young Booth had relinquished the farming business; and, induced probably by the hope of being able to pursue his studies with less interruption, he had applied himself to learn the business of a stocking maker, but was never articled as an apprentice to the trade. He, however, managed to support himself by that means, from the age of sixteen to that of four-and-twenty, at which period he married Miss Elizabeth Bowmar, the daughter of a neighbouring farmer, with whom he enjoyed much domestic felicity during more than forty years.
But possessing so vigorous a mind, it was not likely that Mr. Booth should long continue a mechanic. He had now been diligently occupied for several years in the acquisition of useful knowledge; his capacity had attained to a considerable degree of maturity; he had entered into an important domestic relation; and he had before him the prospect of a numerous family for whom he was bound to provide; and he therefore adopted the resolution of opening a school at Sutton Ashfield, about two reties from Kirby, for the instruction of youth. Mrs. Booth assisted the undertaking by instructing the female pupils in the useful branches of needle-work, for which she had been eminently qualified by her education.
The society of General Baptists, with which Mr. Booth now stood connected, had sufficient discernment to perceive that he possessed abilities which only required cultivation to mature and raise to excellence. They accordingly invited him to assist occasionally in the public preaching of the word; and so rapid was his improvements, that in a little time he was considered as a leading person among them. Their profession increased considerably throughout the neighbouring districts; and our author was frequently at Melbourne, Barton, Loughborough, Diseworth, and other places, at the distance of twenty, thirty, and even forty miles from home, preaching the glad tidings of salvation to his fellow-sinners, according to the views which he then had of divine truth. In the year 1760, it was thought advisable to collect into churches those who had professed the faith and been baptized, and to appoint over them pastors and teachers, after the example of the first churches. The society of Kirby-Woodhouse was accordingly submitted to the superintendence of Mr. Booth, who continued for several years to labour among them in the ministry of the word; though, for reasons which do not appear, he declined to take upon himself the pastoral office. His preaching is, nevertheless, said to have been with considerable acceptance and success; and in the regulation of these newly-formed societies he proved highly instrumental. We find him in the same year assisting at the ordination of Mr. Francis Smith and Mr. T. Parkins over the General Baptist church at Melbourne, and delivering a solemn charge to them from Acts xx. 28. Take heed unto yourselves and to all the flock, &c.
In this stage of their proceedings, however, a memorable and important change took place in the religious sentiments of Mr. Booth. He had hitherto held the Arminian doctrine, and been a strenuous advocate for the universality of divine grace. He had written and printed a poem on "Absolute Predestination," in which the fervour of his zeal for what he then esteemed truth, had vented itself in reviling the doctrine of election and particular redemption, in language as replete with contumely and reproach as is to be found in the writings of Wesley or Fletcher. It may indeed be pleaded as some apology for its author, that he wrote it when only twenty years of age; and it is important, as serving to demonstrate the greatness of the change which afterwards took place in his mind relative to the character of the Supreme Being.
Mr. Booth was fully aware that the change which his sentiments had undergone was of such a nature as to tender it utterly impossible for himself and his friends to walk any loner together in a way that would be productive of mutual comfort; and he had too much integrity to conceal the difference. The change itself was the fruit of deep conviction, and thus at a future period of his life we find his own pen recording it. "The doctrine of sovereign, distinguishing grace, as commonly and justly stated by Calvinists, it must be acknowledged, is too generally exploded. This the writer knows by experience, to his grief and shame. Through the ignorance of his mind, the pride of his heart, and the prejudice of his education, he, in his younger years, often opposed it with much warmth, though with no small weakness; but after an impartial inquiry, and many prayers, he found reason to alter his judgment; he found it to be the doctrine of the Bible, and a dictate of the unerring Spirit. Thus patronized, he received the once obnoxious sentiment, under a full conviction of its being a divine truth."
The revolution that had now taken place in his sentiments was soon observed by his friends, and it occasioned considerable uneasiness in their minds. They respected his character and approved his ministry. Meetings were held for the purpose of investigating the differences which subsisted between them, when each party produced the best arguments they could in behalf of their respective tenets; but neither party succeeding in convincing the other, they mutually agreed to part. In vindication of the principles of Christian integrity, which on this occasion governed his conduct, Mr. Booth chose as the foundation of his farewell discourse, the parable of the unjust steward, which naturally led him to remark, that fraud and concealment of various kinds may obtain the friendship of men; that when friendship is obtained by such means, he who gains it, and they who grant it, are chargeable with injustice peculiarly execrable; and that Scripture, reason, and conscience, unite their authority in recommending universal fidelity to accountable creatures, and especially to the ministers and professors of religion, in the view of the great day of account, when they must all give up their stewardship!
Mr. Booth's separation from the General Baptists suspended for a while his public ministrations; but in a short time a place was procured at Sutton Ashfield, called Bore's Hall, which was licensed for the purpose, and in which he recommenced his labours as a preacher of the gospel of peace. Here he gathered in process of time a small society of the Calvinistic or Particular Baptist denomination; and it was at this time that he composed his invaluable treatise, "The Reign of Grace." The substance of that excellent work was originally delivered in a series of discourses at Sutton Ashfield, and afterwards at Nottingham and Chesterfield; at both of which towns he for several years was in the practice of preaching on alternate Sabbaths.
'The exertions of Mr. Booth during this period will, to many, appear to have been truly astonishing. He had to labour throughout the week for the support of a family every year increasing, and even then become numerous. He had frequently to travel the distance of twelve or fifteen miles on the Lord's-day morning, and afterwards to preach twice or thrice during the day, for which the only remuneration he accepted was barely the expense of horse hire, which at no time exceeded ten pounds a year; and it was under these unfavourable circumstances that he wrote The Reign of Grace. But to such as have "tasted that the Lord is gracious," the solution of the problem will not be difficult. When we examine his publication, and remark what the subjects are which then occupied his public ministrations, viz.: the nature and properties of divine grace, when we think of him as tracing that grace in all its rich aboundings; as reigning in our election-effectual calling the pardon of sin-justification-adoption-sanctification-perseverance-and at length crowning the sinner with eternal glory, we may safely conclude that "the word of Christ dwelt richly in him." and that he "spake of these things out of the abundance of his heart," bringing forth that which was good to the use of edifying and which ministered grace to the hearers." When the mind is filled with the doctrines of divine grace, it delights to dwell upon so transporting a theme, and the tongue speaks of it with inexpressible pleasure.
When the manuscript of the Reign of Grace was completed, it was shown by the author to some of his friends, though probably without any view to immediate publication. He was yet an obscure and unfriended individual, little known even in the circle of his own denomination; and he might possibly recollect the maxim of the poet, that
"Slow rises worth by poverty depressed"
At any rate we are said to owe its first publication to the following train of circumstances. A friend of Mr. Booth's who had perused the work in manuscript, happening to be at Huddersfield, in Yorkshire, called upon Mr. Henry Venn, a clergyman professing evangelical sentiments, and well known as the author of a popular work, entitled "The Complete Duty of Man", to whom he mentioned Mr. Booth's intended publication, and gave such an account of it as excited in Mr. Venn an eager desire to see it. The manuscript was accordingly transmitted to him, and so strongly prepossessed was he by a perusal of it, that he took a journey from Huddersfield to Sutton Ash-field, that he might enjoy the pleasure of a personal interview with the author. The result was an acquaintance which ripened into intimacy; and notwithstanding the dissimilarity of their views respecting the nature, constitution, and order of a Christian church, that intimacy was cemented by the bonds of reciprocal esteem and friendship which continued with unabated ardour through life. Mr. Venn strongly urged upon his friend the publication of his manuscript, and with a view of making it more generally known, wrote a recommendatory preface to the work.
The "Reign of Grace" was first published in April, 1768, and soon attracted pretty general regard. The Particular Baptist Church in Little Prescot Street, Goodman's Fields, London, had recently lost their pastor, Mr. Samuel Burford, and were then looking out for a successor. Some of the members of the church happening to meet with Mr. Booth's book, and approving the performance, they came to the resolution of taking a journey unto Nottinghamshire, to see the author. The result of this visit was an invitation to our author to supply the church in Goodman's Fields, for a few Sabbaths, to which he consented; and in the month of June following, he arrived in London and preached to them three Lord's days in succession. This led to a second invitation for further assistance, with which also, after visiting his own family, he complied, and preached four Sabbaths more: and in the issue the church unanimously agreed to invite him to become their pastor. By a letter bearing date October 1st, 1768, he signified his acquiescence with their call; and on the sixteenth day of February, 1769, was ordained by prayer and the imposition of hands. On this solemn occasion, he delivered before the church a public and explicit confession of his faith which was afterwards printed.
Mr. Booth's settlement in London forms a new era in the history of his life. He was now called to move in a new circle, and the change which he underwent in being translated from an obscure country village to the metropolis of the kingdom, must have been striking even to his own mind. Instead of preaching to a few plain unlettered people in a barn or humble school-room, he was now to discharge the duties of the pastoral office over one of the most respectable churches amongst the English dissenters. He was doubtless fully impressed with the importance of the trust, and the high responsibility which attached to it: a consideration of which could not fail to stimulate a vigorous mind like his to a sedulous improvement of its powers. Hitherto his acquirements had scarcely carried him beyond the rudiments of English grammar. But he rejoiced that Providence had now favoured him with auspicious opportunities of increasing his knowledge; and, conscious of his deficiencies, he became insatiable in his thirst after learning. The first object to which he devoted his attention was an acquaintance with the Latin and Greek languages; and in the pursuit of that, his progress was considerably facilitated by the assistance which he derived from an eminent classical scholar, who had formerly been a Roman Catholic priest. Of this gentleman's erudition, Mr. Booth always spoke in terms of high commendation; and thus aided, it is natural to suppose that his improvement would be rapid. The tutor usually came in the morning, and after breakfasting with his pupil, they retired together into the study for business. This was the only assistance worth mentioning with which he was ever favoured; and with that exception, he might be fairly denominated-a self-taught scholar.
In prosecuting his studies, however, Mr. Booth never lost sight of the important ends of his office as a minister of the gospel of Christ. It was no object of his ambition to become a profound metaphysician, or an adept in the higher branches of the mathematics. He made no pretensions to the character of an accomplished Hebrician, nor to any intimate acquaintance with the oriental languages. But a familiar knowledge of the Latin gave him an easy access to the exhaustless stores of theology published upon the continent of Europe, and which are to be met with in the writings of the many eminent professors that have filled the chairs of Foreign Universities among the reformed churches, such as Witsius, Turretine, Stapferus, Vitringa, and Venema. Not many of his cotemporaries were so deeply read in the Popish controversy; and the fruits of his reading may be found in the adroitness with which he has employed the best arguments by which the reformation was defended, in vindication of his own sentiments as an Antipaedobaptist. Ecclesiastical history was a favourite subject with him and the writers of that class, viz.: Dupin, Cave, Bingham, Venema, Spanheim, and the Magdeburg Centuriators were familiar to him; as were also Lewis, Jennings, Reland, Spencer, Ikenius, Carpzovius, Fabricius of Hamburgh, and others on the article of Jewish Antiquities. Among the writers of his own country, there was none that engaged so much of his regard, as Dr. John Owen, to whose evangelical and learned works he has in various ways frequently acknowledged his obligations; and from whom there will be found more quotations in his writings, than from any other author, ancient or modern, if we except the sacred volume.
It is a true though hackneyed observation, that the history of an author must be found in his works; and the justice of its application to Mr. Booth will be apparent from the present narrative. We may trace him in his studies and in his labours by means of the press, during almost every successive year, from the time of his removal to London, to the period of his death. In 1770, which was only the first year after his ordination, he published The Death of Legal Hope, the Life of Evangelical Obedience, in an Essay on Gal. 2:19.
The main design of this Essay is to prove that the grace which brings salvation to guilty men, and which "reigns through righteousness unto eternal life by Jesus Christ our Lord," has no tendency to relax their obligations to holiness, but that, on the contrary, it is a doctrine according to godliness.
One of the most pernicious sentiments arising from an abuse of the doctrines of grace, is a denial that the moral law is the rule of life to believers. This unscriptural and absurd principle was probably never more prevalent in England than at that period; and Mr. Booth had to sustain a testimony against it both in his writings and in his personal conduct as the pastor of a Christian church.
About the time Mr. Booth came to settle in London, the question concerning the divinity of Christ was the subject of much controversy in this country. Several respectable clergymen of the established church resigned their benefices, and took their lot among the Socinian dissenters, because they could not conscientiously conform to Trinitarian worship. The dispute was kept in agitation during several years; and certainly a formidable phalanx of talent appeared against this leading article of the Christian faith. It was upon this occasion that Mr. Booth was induced in the year 1777, to present the public with a new edition of a work, entitled, The Deity of Jesus Christ, essential to the Christian Religion, written originally in French, by Dr. James Abaddie, dean of Killaloe in Ireland. An English translation of it had appeared many years before, but it was greatly improved by our author, who revised, corrected, and by judiciously retrenching it in some parts, concentrated the author's reasoning, and much enhanced its value and usefulness.
In the following year (1778) he published "An Apology for the Baptists, in which they are vindicated from the imputation of laying an unwarrantable stress on the ordinance of Baptism." The object of the publication is to oppose the principle of mixed communion, which had been introduced among some of the Baptist churches in England, about the middle of the seven tenth century, and which has more or less prevailed among them to the present time. A consideration of the subject was partly forced upon our author, by one of his brethren in the ministry, who had been invited to take the pastoral care of a society of this mixed kind; but having scruples in his own mind upon the propriety of this practice, he submitted the thing to the judgment of Mr. Booth, and requested to be favoured with his sentiments upon it. The substance of" The Apology" was consequently transmitted to his friend in a series of letters; and, in the hope that what was originally intended for the information of an individual, might prove useful to the denomination at large, he was afterwards induced to publish it in its present form.
Mr. Booth was, shortly after this, called to take up his pen in defence of the ordinance of Baptism itself. In the year 1784, he was induced to lay before the public his "Paedobaptism examined, on the Principles, Concessions, and Reasonings of the most learned Paedobaptists." In the preface to that work, he informs us that having observed for a course of years, that many of the most learned and eminent Paedobaptists, when theological subjects are under discussion, frequently argue on such principles, admit such facts, interpret various texts of Scripture in such a manner, and make such concessions, as are greatly in favour of the Baptists; he extracted a number of passages from their publications, and made many references to others, which he thought might be fairly pleaded against infant sprinkling. On reviewing these quotations and memoranda, he had concluded merely for his own private use, to employ some leisure hours in transcribing and arranging them under different heads of the Paedobaptist controversy.
He has taken up the subject upon much more general grounds, than that which is occupied by any individual writer that has hitherto appeared on either side of this long litigated question; and his method of discussing the subject is entitled to the full praise of originality. Of the ability displayed by the author in the execution of this work, it is unnecessary in this place to enlarge. The public voice, which is perhaps after all the surest test of criticism, has long ago stamped upon it the sanction of its applause. It may be safely made a question, if the subject was ever handled in a more masterly manner, by any writer in any age or language. He meets his opponents on their own ground, avails himself of their own weapons, and with singular dexterity turns them against themselves. The Monthly Review for September, 1784, smartly remarked, that "He sets his opponents together by the ears, and leaves them to overthrow the very cause, in defence of which they professed to take the field." The book was so well received that the whole impression was soon disposed of; and in the year 1787, our author gave to the public the second edition of Paedobaptism Examined, now enlarged by additional quotations, illustrations, and remarks, from one to two thick volumes. The performance, in its present state, may, almost without a hyperbole, be said to have exhausted the controversy on the Baptist side of the question; and the simple inquirer after truth who is not convinced by Mr. Booth's volumes can hardly be expected to yield his judgment to any thing that man can say upon this long contested point.
The "Essay on the Kingdom of Christ" published in 1788. It relates to a subject of great importance; for it is evident that just views of it lie at the foundation of all rational principles of dissent from the national religious establishment. Yet it is remarkable that before the publication of this essay, the subject had been very little discussed among the English Nonconformists, though it had been fiercely litigated among the Episcopalians. Mr. Booth's Essay is a scriptural illustration of the subject, designed to show that as the kingdom of Christ is not of this world, it must in its nature be different from that of the kingdom of David, and the entire constitution of things under the Jewish theocracy. Hence he justly infers that it is quite absurd to reason from what took place under the Mosaic economy, to the nature of the Christian church, and the rights, privileges, and duties of the subjects of the Messiah's kingdom, since these are as different as flesh and spirit, temporal and spiritual. Keeping this distinction in view, he proceeds to elucidate his subject by showing that the gospel church is not of this world in regard to its origin-its subjects-the means of its establishment and support-the laws by which it is governed-that it does not resemble the kingdoms of this world in regard to its splendour-nor in respect of its immunities, riches, and honours. The discussion of these several particulars leads him not only to vindicate his own principles of dissent from the national establishment, but to animadvert with considerable severity on various things among its members which appear to him in the light of political artifices calculated to impeach the dominion of Christ in his own kingdom, or to degrade and corrupt that worship which he requires,
His next publication is entitled" Glad Tidings to Perishing Sinners; or, The Genuine Gospel, a complete Warrant for the Ungodly to believe in Jesus Christ;" the first edition of which appeared in 1796, and was followed by a second in 1800, with such considerable additions and improvements as almost to constitute a new work. Even among those who admit the truth of the gospel in the most unqualified terms, it has nevertheless been a subject of much debate, "to what description of persons it should be preached;" though surely, when we consider that it is the command of the Divine Author that it be preached "to every creature," it may justly excite surprise that such a question should ever have been started.
"The Amen to Social Prayer, illustrated and improved;'' first published in the year 1800, is a sermon which had previously been delivered at one of the monthly meetings of ministers belonging to the Particular baptist denomination. It having been agreed to preach a series of Discourses on the different branches of the Lord's prayer, Dr. Jenkins commenced with a sermon on the words "Our Father, who art in heaven;" and it fell to the lot of Mr. Booth to close the whole with a discourse on the word "Amen." As no man was ever more averse than our author to the practice of selecting detached words and phrases, or of choosing any part of Scripture for the base purpose of making it the subject of a trial of skill, with the view of exciting popularity, or of affording amusement to the giddy multitude, it may be readily supposed that the task allotted him on this occasion, of preaching from a single word, would excite no small share of pleasantry among his friends. They could not forbear calling to mind the strong terms in which, in his "Essay on the Kingdom of Christ," he had entered his solemn protest against this practice, condemning it with the most marked reprobation, as a disgrace to the pulpit, and a profanation of the sacred ministry; and a general interest was excited to know how the preacher would extricate himself from what was considered a species of dilemma. He even appears to have personally felt the delicacy of his situation: but his good sense and solid judgment extricated him without much difficulty from the embarrassment. In fact, the result was such as to make it rather a matter of regret that he was not oftener placed in circumstances which, like the present, called forth the superior powers of his mind, than that it happened to him on this occasion. It produced a discourse on the subject of prayer, in which the duty and the privileges of it are illustrated in so masterly a manner, and such important instructions are given, both to ministers and people respecting that branch of public worship, that the pastor or private Christian who can peruse it without being both humbled and edified must either have very little experimental acquaintance with these interesting things, or have made an advance in the divine life, far beyond what falls to the generality of professors.
We now arrive at that period of our author's life, when, according to the ordinary course of nature, it might reasonably be expected, that his powers both of body and of mind would be rapidly declining. He had nearly attained the limit commonly allotted to the life of man; for he was fast advancing upon seventy years of age. But whatever ravages those infirmities of nature which are the usual concomitants of old age had made upon his earthly tabernacle, he gave the most indubitable proof that the powers of his mind had not sustained the smallest diminution. The productions of his pen, which it yet remains for us to notice, under whatever point of view they may be examined, will be allowed by every competent and impartial judge, not to yield the palm of excellence to the ablest of his former publications.
In the year 1803, at one of the monthly meetings of his Baptist brethren, he delivered a discourse which was soon afterwards published under the title of "Divine Justice essential to the Divine Character;" a discourse which, had he left to the world no other fruits of his pen, would alone have been sufficient to stamp his character as one of the closest thinkers, and ablest reasoners, and most judicious divines of the century in which he lived.
In 1805, the last year of his life, he published his "Pastoral Cautions," the substance of which he had twenty years before delivered from the pulpit as a charge, at the ordination of Mr. Thomas Hopkins, over the Baptist Church in Eagle Street, Red Lion Square, London. He had now been fifty years engaged in the work of the ministry, and of that period more than thirty-five pastor of the church in Prescot Street. Independent of his native good sense and superior talents, it is natural to con-elude that his age and long experience must have eminently qualified him for instructing his younger brethren on a subject of such vital importance to the welfare of the churches, and the honour of the Christian profession. It formed no part of his plan in this publication, to point out the topics which should constitute the subject matter of their ministrations; but to caution them how they should behave themselves in the house of God, in their families, and in the world, so as to exemplify the character of the Christian pastor, and, by a corresponding deportment, adorn the high and honourable office in which they are placed. The discourse is replete with maxims of prudence, and abounds in that wise and salutary counsel which is the result of mature years and valuable experience in union with disinterested and fervent affection; which combine in this instance, to administer profitable instruction to the inexperienced. The lessons are such as it became one to deliver, who had grown gray in his Master's service, and who obviously considered himself standing on the brink of the grave: and they are such as it well becomes those who survive him to make familiar, and by them to regulate their conversation in the church and in the world.
Several "Funeral Sermons" and "Addresses" delivered at the interment of his friends, were also published at different periods of his ministry; and they are what such compositions ought to be,-simple, chaste, solemn, and pathetic appeals to the living on the uncertainty of human life-the certainty of death-the necessity of being prepared for that event,-the folly of trifling with the interests of the immortal soul, and neglecting the things that concern our everlasting peace-the importance of the gospel of Jesus Christ as the one thing needful, as that which alone can give effectual relief to the mind of a sinner under the dread of death and the judgment. They exhibit no high-wrought eulogies on the character of the deceased-no detail of compliments to surviving relatives-no flights of fancy, nothing trifling, nothing extraneous. All is solemn and affecting as the scene before us; and they may be safely held up as models of address which young ministers would do well in spirit and man-net to imitate, when called to officiate on such mournful occasions.
Mr. Booth was indebted to the goodness of God for a sound constitution of body; and he enjoyed as great a portion of good health as commonly, falls to the lot of man. His frame was muscular, though never inclined to corpulency; and during the far greater part of his life, he was seldom interrupted by ill-health in the discharge of his pastoral duties. But after he was sixty years old the effects of his intense application to study were very perceptible. He was increasingly afflicted with the asthma, particularly during the winter seasons; and the last three which he passed were severe and threatening, insomuch that he became impressed with the conviction that the time of his departure was at hand. About four years previous to his own dissolution, he sustained a severe shock in the loss of his dear partner in life; though his resignation to the will of God under that trying dispensation, appeared truly remarkable.
Some months before his death, having been attending a meeting of his ministering brethren in the city, he was taken suddenly ill on his way home, and from that time was mostly laid aside from his public labours. He was now called, in his own personal experience, to prove the validity of those principles which he had spent his life in recommending to others. His friends had now the satisfaction of seeing that in the immediate prospect of death his mind retained all its wonted calmness and serenity. To their anxious inquiries, his answer uniformly was, "I have no fears about my state"-
"The gospel bears my spirit up;
A faithful and unchanging God
Lays the foundation of my hope
In oaths, and promises, and blood."
Although in a great measure precluded from the discharge of his public official duties for several months before his death, he employed himself in revising and finishing for the press, "An Essay on the Love of God to his chosen People," and another on "A Conduct formed under the Influence of Evangelical Truth," Which he delivered into the hands of a particular friend just before his death, and by whom they were subsequently published. Nor are those excellent essays the only fruit that remains to us of his departing hours. Only a day or two before he left the world, he gave into the hands of the same friend a manuscript entitled, "Thoughts on Dr. Edward Williams's Hypothesis relative to the Origin of Moral Evil." This subject, in itself metaphysical and curious, has always been regarded as one of the most abstruse and difficult that can possibly employ the human intellect; and in the examination of Dr. Williams's "Hypothesis" Mr. Booth has evinced that he was still as competent as ever he had been to exert the powers of a sound and discriminating judgment -to grapple with the unwieldy or to chase the subtle. His manuscript bears internal evidence of having been composed during the last year of his life. Having carefully examined Dr. William's theory, and exposed its fallaciousness, Mr. Booth thus terminates the last of his literary labours; "Were my opinion asked respecting the origin of moral evil, the answer would be, I have no opinion upon the subject; nor dare I form conjectures about it. Having long been fully persuaded that a satisfactory solution of the question lies far beyond the reach of human intellect, I consider it as more becoming my feeble reason, and much more respectful to Divine Providence, to exclaim with Paul, 'O the depth!' than to indulge speculation on a subject so mysterious; lest I should fall under the righteous reproof of Jehovah's interrogatory to Job, 'Who is this that darkeneth counsel by words without knowledge?' Of this, however, I have no doubt, that the existence and prevalence of moral evil in the rational creation, are completely consistent with all the perfections of God, and with all his eternal decrees; and that under the management of Supreme Wisdom, when the great system of Providence respecting both angels and men is finished, the conduct of God in reference to evil, both moral and natural, will be to the praise of his glory, in the eyes of all holy creatures." What a picture do these few lines exhibit of an humble, ingenuous, and pious mind. What a contrast to that rash and presumptuous spirit of speculation which, vainly putted up by a fleshly mind, scorns to bound its investigations by the limits of revelation, and daringly intrudes into things which God has thought fit to veil from human ken. How expressive also of his reverence for the Supreme Being, his unshaken confidence in his wisdom, his power, his justice, holiness, and truth: how descriptive of the consciousness which possessed him of the very limited extent of his own faculties. The paragraph is worthy to be printed in letters of gold; it is worthy of the pen of Abraham Booth; and in no part of all his valuable writings does his Christian character appear more truly great, than in this concluding sentence of his works.
From the time that he was compelled to give up preaching, to the period of his death, he had many opportunities of evincing to his friends the steadfastness of his faith and hope, as well as the importance which he now attached to those precious doctrines which he had spent his life in publishing among them. "I now live," said he, "upon what I have been teaching others.' His experience corresponded to the solid and judicious views of Divine truth, which formed the basis of his public discourses, and that characterize all his writings. He expressed no enthusiastic raptures; nor is there any reason to suppose that he was anxious about them. His mind was serene and peaceful; and with eternity in his immediate view, and considering the time of his departure at hand, he blessed God for a good hope through grace, breathed after heaven and perfect conformity to the image of Christ, and, in patient submission to the will of God, waited for the coming of his Lord and Saviour, to receive him to his kingdom.
On the Saturday preceding his death he requested to see a much esteemed friend, that he might communicate to him his last instructions, to whom, among other things, he said, "I am peaceful but not elevated." The following day, the same gentleman desired his son to inquire after his health. He replied to the inquiry, and then added, "Young man, think of your soul; if you lose that, you lose all. Be not half a Christian. Some people have just religion enough to make them miserable; not enough to make them happy. The ways of religion are good ways. I have found them such these sixty years." This was on the Lord's-day, during some part of which he was able to sit up in his study. His friends, however, were apprehensive that his dissolution was near, and several of them went to see him, as they rightly supposed for the last time. Though rendered almost incapable of conversation, he affectionately dropped a word to one and then to another, particularly to his young friends who were anxious to take leave of him. "But a little while" said he to one of them, "and I shall be with your dear father and mother." To another, "I have often borne you on my heart before the Lord; now you need to pray for me, and you must pray for yourself." To a third, in reference to a well-known Socinian minister, he said with much solemnity, "Beware of ------'s sentiments." Thus he studied to redeem the few hours yet allotted him, in counseling the young, and establishing them in the ways of the Lord. The evening was spent in the bosom of his endeared family. Two of his daughters and their husbands continued with him, and before their departure one of the latter engaged in family worship, with which he joined. About nine o'clock, he was put to bed, and lay down to rise no more until the resurrection morn! He expired the next day, without a struggle or a sigh; aged seventy-one.
The following extracts from the records of the church in Little Prescot Street, over which Mr. Booth had so long exercised the pastoral office, may here be appropriately inserted:
"By this dispensation of Providence, the church are bereaved of an under shepherd whom they highly valued, in whom there was an union of piety and talent rarely to be met with.
"In the pulpit he was always solemn and devotional; his prayers were the fervent effusions of the heart, and often brought his fellow-worshippers-where he appeared to be-near to the divine footstool. His discourses were solid, judicious, and interesting; nothing fell from his lip, but what tended to edification. He aimed to alarm the conscience, and to awaken the heart, with an energy that plainly evinced how deeply he was convinced of the importance of those truths which he preached to others. Hi, doctrinal views of religion were formed upon the closest investigations of Scripture, accompanied with earnest prayer. Doctrinal truth he considered as the only foundation of evangelical obedience; while notivns of religion, truth, however correct, would prove of no avail, any farther than their sanctifying influence was felt upon the heart, and evidenced by a holy walk and conversation. His own exemplary conduct was a striking comment on the doctrines he believed and preached.
"Integrity and uprightness were prominent traits in his character, acknowledged by all who knew him; and the pages of this church record-book show with what diligence, fervour, and affection he watched over the spiritual interests of his beloved people.
"To the poor of his flock he was kind and attentive; they were never neglected by him whilst able to go abroad, and to the lowest among his brethren and sisters, his humility and condescension were manifest. To the chambers of sickness and distress he was ever ready to direct his steps, to pray with, to console, and to advise the afflicted inmate. In every time of need he was a valuable friend, and in his pastoral visits many of us can say that he was frequently instrumental, by his cheerful demeanour and pious conversation, in mitigating our sorrows. and increasing our joys.
"He possessed a noble disinterestedness of spirit; he sought not ours but us. He was truly the servant of this church for Jesus' sake. A pastor, in the language of Jeremiah, according to God's heart, who fed his people with knowledge and understanding. There are, perhaps, but few instances in the church of Christ, of one who has better exemplified the character of a Christian bishop, as drawn by the pen of the apostle Paul. Titus 1:7-9."
As a testimony of esteem for this eminent servant of Christ, the church has erected a neat marble tablet, in the chapel in Little Prescot Street, Goodman's Fields, where he had so long officiated as their pastor; with the following inscription:
was erected by the Church in grateful Remembrance
of their beloved and venerable Pastor,
who, with unremitted Fidelity, discharged his ministerial Labours
in this place, thirty-seven Years.
As a Man, and as a Christian, he was highly and deservedly esteemed;
As a Minister, he was solemn and devout:
His addresses were perspicuous, energetic, and impressive;
they were directed to the Understanding, the Conscience, and the Heart
Profound Knowledge, sound Wisdom, and unaffected Piety
were strikingly exemplified
in the Conduct of this excellent Man.
In him the poor have lost a humane and generous Benefactor;
the Afflicted and the Distressed a wise and sympathetic Counsellor;
and this Church
a disinterested, affectionate, and faithful Pastor:
nor will his name or writings be forgotten,
while Evangelical truth shall be revered; Genius admired, or Integrity respected.
He departed this Life on the 27th January, 1806,
In the 72d year of his Age.
The following condensed and elaborate view of his character, is from the pen of one of his contemporary ministering brethren, the Rev. Dr. Newman.
As a Christian, he was pre-eminent. Called by divine grace when about twelve years of age, he experienced, in the long course of threescore years, many alternations of hope and fear, of joy and sorrow, with many changes of trials and temptations. Yet with respect to his personal interest in the divine favour, he seems to have been carried on in an even tenor, without any remarkable elevations or depressions. His common conversation breathed much of a devotional spirit, and discovered the strong sense he had of his own sinfulness before God and the simplicity of his dependence on the Holy Spirit. Firm in his attachment to his religious principles, he despised the popular cant about charity, and cultivated that genuine candour, which is alike remote from the laxity of latitudinarians, and the censoriousness of bigots. He was conspicuous for self-denial, and contempt of the world, walking humbly with God. His moral character was pure and unblemished. Perhaps there never was a man of more stern, unbending integrity, he would have been admired and revered by Aristides the Just. Sincerity clear as crystal, consistency with himself, and unbroken uniformity of conduct were always to be seen by the ten thousand eyes that were continually fixed upon him. He was temperate, even to abstemious-ness: in fortitude "bold as a lion." Caution was interwoven with the texture of his mind, yet he would sometimes say, "We have need of caution against caution itself, lest we be over cautious." He once observed that "in morals, integrity holds the first place, benevolence the second, and prudence the third. Where the first is not, the second cannot be; and where the thin! is not, the other two will be often brought into suspicion." In his attendance on public worship, he was remarkable for an exemplary punctuality, which also extended to all appointments in meetings for business. His manners were simple, grave, and unaffected; frequently enlivened with an agreeable pleasantry. It was edifying and delightful to observe how he perpetually breathed after more conformity to Christ-more heavenly-mindedness. That man must have been extremely wise or extremely foolish, who could spend an hour in his company without being made wiser and better.
As a Divine, he was a star of the first magnitude. A Protestant, and a Protestant Dissenter, on principle, are one of the brightest ornaments of the Baptist denomination to which he belonged. A Calvinist, and in some particulars approaching what is called High-Calvinism; but he has sometimes declared, as many other great men have done, that he never saw any human system which he could fully and entirely adopt. From the pulpit, his sermons were plain and textual, highly instructive, al ways savoury and acceptable to persons of evangelical taste; for the glory, the government, and the grace of Christ were his favourite themes. He aimed to counteract, with equal care, self-righteous legality on the one hand, and, on the other, Antinomian licentiousness. Such was the excellence of his personal character, that he needed not the arts of the orator and the graces of elocution to gain attention. His audience listened with profound veneration, and hung upon his lips. He had the gift of prayer in a very high degree; and whoever heard aim was powerfully impressed with the idea that he was a man who prayed much in secret. From the press, he appeared to the greatest advantage. Nor will it be denied by any, that his writings are very elaborate and exquisitely polished. No bagatelles, no airy speculations-all solid and useful. His "Reign of Grace," and indeed all his works, will continue to instruct and delight the Christian world to the end of time.
As a Christian Pastor, he shone with distinguished lustre. Every member of the church in which he presided, had a share in his affection. The poor were as welcome to his advice and assistance as the rich: and his faithful reproofs were given, without partiality to either, as occasion required. It was justly remarked at his grave, that he has unintentionally drawn his own picture, in his sermon entitled "Pastoral Cautions." He was not a lord over God's heritage. It has been said he appeared always willing to give up almost every thing to the decision of the church; and the consequence was, the church gave up almost every thing to his decision. His attention to the poor and the afflicted of his congregation was highly exemplary. Nor did he content himself with saying, "Be ye warmed, and be ye filled," but liberally contributed to the supply of their wants, according to his ability. The economical system he established at home, furnished him with a considerable fund for charitable uses abroad. His charity was never ostentatious; none but the Omniscient eye knew the extent of it, and therefore it is impossible to say how many of the sons and daughters of affliction have lost, by his death, a most generous benefactor.
As a literary man, he was generally acknowledged to belong to the first class among Protestant Dissenters. Without the advantages of a liberal education, he had cut his own way, by the force of a strong, keen mind, through rocks and deserts. His memory was amazingly tenacious; his reasoning powers acute; his apprehension quick; his deliberation cool and patient; his determination slow and decided. His application must have been wry intense, to which his vigorous and robust constitution of body was happily subservient. Though he perused a prodigious multitude of books, and respected the opinions of wise and learned men, he ever maintained a sublime independence of mind, and thought for himself. His knowledge of languages was very considerable. Not many of the literati of this country have had so intimate an acquaintance with the grace and force of words, or have written with such correctness and energy united. Yet he has been heard to say, that he had a wife and family before he knew any thing of the theory of English grammar. He was not unacquainted with the Greek and Roman classics; they were, however, by no means his favourite authors. It would surprise the public to know what loads of ponderous Latin quartos he read, of French. Dutch, and German divines! The Greek Testament he went through nearly fifty times, by the simple expedient of reading one chapter every morning, the first thing, not so much for the purpose of criticism as of devotion. General science and literature claimed a share of his attention; and every one was astonished to observe the fund of information he possessed on all subjects. In history civil and ecclesiastical; in antiquities, Jewish and Christian; in theological controversy and the creeds of all denominations, he was equaled by few, and excelled by none It is pleasing to recollect, that all his learning was solemnly consecrated to the cross of Christ; and that, while he was disgusted, as he often was, with the illiteracy and ignorance of books which he perceived even among educated preachers in many instances, he was very far from supposing human literature to be essential to the gospel ministry.
As a universal friend and counsellor, he was exceedingly beloved. His extensive and diversified knowledge, his well-tried integrity, his penetration, prudence, and benevolence, occasioned numberless applications for his counsel, not merely from the Baptists, but from Christians of almost all parties. Difficult texts of Scripture, knotty points of controversy, disputes in churches, and private cases of conscience were laid before him in abundance. Seldom was there an appeal made to the judgment of any other man. It was like "taking counsel at Abel, and so they ended the matter," Yet he was no dictator. When he had patiently heard the case, and candidly given his opinion, he would usually say, "Consult other friends, and then judge for yourself." Such a degree of majesty attended him, plain as he was in exterior, that if he sat down with you but a few minutes, you could not help feeling that you had a prince or a great man in the house. It would sometimes appear to strangers that he was deficient in that winning grace which accompanies softness and sweetness of manner; but those who were most intimately acquainted with him, are fully prepared to say, there was in general the greatest delicacy of genuine politeness in his conduct. Many young ministers will long deplore their loss. Never surely can they forget how readily he granted them access to him at all times; how kindly he counselled them in their difficulties; how faithfully he warned them of their dangers! With a mournful pleasure they must often recollect his gentleness in correcting their mistakes; his tenderness in imploring the Divine benediction upon them; his cordial congratulations when he witnessed their prosperity!
Research Notes: In an eMail dated June the 25th, 2006, Chris Granger provided a copy of Abraham's Will.
Will dated 27.2.1805 and proved 8 .2.1806
! Abraham Booth protestant dissenting minister in the parish of St Mary White Chapel reflecting on the uncertainty of life do make this my last will and testament in manner and form 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 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.
In regard to that measure of temporal property with which the bounty of providence has indulged me my will is that as soon as convenient after my decease all my debts and funeral expenses be punctually discharged I order that my four stocking frames my own publications those on sale together with the copy right (if not already alienated) and my library be all sold.
'As to the distribution of my property I order it to be as follows (that is to say)
To my son Abraham Both and my daughter Alice Stevenson I give twenty pounds apiece for mourning
To my son Isaac Booth I give one hundred pounds
To my son Robert Booth I give all my wearing apparel and three hundred pounds 5% Navy Annuities
I give to my daughter Ann Booth one half of my household furniture of my linen and of my china together with four hundred pounds of 5% Navy Annuities
I give to each of my daughters Sarah Grainger and Rebecca Robinson two hundred and fifty pounds sterling
I give one hundred and fifty pounds 5% Navy Annuities to my Grand-daughter Elizabeth Parkin
I give one hundred and fifty pounds 5% Navy Annuities to my Grand-daughter Mary Lee Wightman One hundred and fifty pounds of the same annuities to bear interest from the second quarter day after my decease but neither the principal nor the interest to be payable until she arrives at the age of twenty four years complete
I give to the deacons for the time being of the Church of Christ over which I have so long had the pastoral oversight and from which I have received numerous tokens of the most affectionate regard five pounds sterling to be distributed at their discretion to be distributed among the poor member of the said Church which trifling bequest I order to be paid by my executors hereafter named within the space of three months after my decease
I nominate and appoint my sons Abraham and Isaac Booth executors of this my last will and testament to whom jointly considered I give eight hundred pounds 3% Stock of the year 1726 together with the remaining unappropriated moiety of my household furniture of my linen and of my china.
finally I order and appoint my son Robert Booth and my daughter Ann Booth spinster to be jointly and equally my residuary legatees
Signed sealed published by the Testator as his last Will and Testament Feb 27 1805 in the presence of us Eady Booth Jacob Booth
Proved 8 February 1806
Noted events in his life were:
• Occupation: Baptist Minister, Little Prescott Street Goodman's Fields London.
Abraham married Elizabeth BOWMAN  [MRIN: 2480] 10 Dec 1757 in Kirkby in Ashfield Nottinghamshire England. Elizabeth died about 1802.
Children from this marriage were:
+ 14 F i. Elizabeth BOOTH  was born in 1758 in Kirkby in Ashfield Nottinghamshire England.
15 M ii. Abraham BOOTH  was born in 1760 in Mansfield Nottinghamshire England and died 07 Feb 1837 in Mansfield Nottinghamshire England at age 77.
General Notes: Chris Granger, in an eMail, dated June the 25th, 2006, included this Information on William Booth:
Abraham Booth of Mansfield, eldest son of Rev. Abraham Booth, left a will date 20 January 1836 with codicil dated 8 April 1737.
He is described as of Newgate Place, London and formerly of Nottingham, gentleman and sometimes called esquire.
He left his freehold property at Annesley Woodhouse consisting of buildings and land in the parish of Kirkby Woodhouse in the occupation of Joseph Clark, joiner, to his cousin William Booth of Kirkby Woodhouse; and appointed him as executor but following his death the property was left to Booth Eddison and Joseph Wood of Mansfield was appointed executor in his place. Leader Stevenson was the other executor.
He left to his late dear wife's sister, Elizabeth Clark of Riddington, near Louth, Lincolnshire, £450, to each of her five sons Joseph, William, Alfred, Abraham Booth, and Richard Clark £350 and to her daughter Ann Clark £200.
He left his brother Isaac Booth £1,000. The testator thought that Isaac had been rudely used by his father in law.
To Mary Lee Brown of Wigan £50.
To the Trustees of Charles Thompson's school of Mansfield of which he was a trustee £40.
£40 to Revd Robert Weaver of Mansfield and £5 to the poor of his church.
19 guineas to Rev Nott, pastor of the Particular Baptist Church in Sutton in Ashfield provided that he is still in that post at the time of the testator's death.
£100 each to nephews Abraham Wayland and Henry Grainger, praying that their Master will make them very useful in his service.
£50 to Miss Howell the unmarried daughter of the late Mr John Howell of Harrogate Street, London, as a token of respect for her late father and brother with whom he was long connected in business.
10 guineas each to Solomon Foster of Mansfield and the Misses Mary Anne and Martha Fawcett of Sheffield, friends of his late wife.
Property at Westgate, Mansfield, to be sold. Residue - one seventh share each to surviving siblings, Isaac Booth, Alice Stevenson, Anne Booth, and Rebecca Robinson and children of deceased siblings Robert Booth, Mary Wayland and Sarah Grainger. Alice Stevenson alone among his sisters is described as his dear sister.
+ 16 M iii. Isaac BOOTH  was born in 1761 in Hackney London England and died in 1840 at age 79.
+ 17 F iv. Alice BOOTH  was born in 1764 in Sutton-in-Ashfield Nottinghamshire England and died in 1841 at age 77.
+ 18 M v. Robert BOOTH  was born in 1765 in Sutton-in-Ashfield Nottinghamshire England and died in 1844 at age 79.
19 F vi. Anne BOOTH  was born in 1768 in Sutton-in-Ashfield Nottinghamshire England and died in 1847 at age 79.
General Notes: Chris Granger, in an eMail, dated June the 25th, 2006, included this Information on Ann Booth:
Ann Booth daughter of Rev Abraham Booth.
Will dated 15.4.1844 with codicil dated 1.11.1845 Proved 21.1.1847.
She is described as Ann Booth of 53 Marriott Street, Goodman's Fields, spinster.
£100 of 3.5% Bank Annuities each to nieces Elizabeth and Sarah Grainger and nephew Henry Gabriel Grainger.
£100 of 3.5% Bank Annuities each to nieces Sarah the wife of Thomas Robinson of Piccadilly, grocer, and Elizabeth the wife of Thomas Horatio Harris of Finsbury Square, gentleman.
£10 to Rev Charles Hovell of Prescott Street Whitechapel.
£5 to Joseph Gutteridge Stevenson of Clapham Common, gentleman, for a ring.
To nephew John Wayland of Rochester, gentleman, £100. But see codicil.
To nieces Clara Thorburn and Elizabeth Dobson, £100 each.
To Joseph Gutteridge Stevenson, Thomas Robinson and Thomas Horatio Harris (her executors) as trustees £550 3.5% Bank Annuities on trust for Eady Booth, the widow of her late brother Isaac Booth with remainder to such of her children as were living at the date of Ann's death.
To her nephews and nieces the children of her sister Rebecca all her shares in the Coventry Canal Company and other Canal companies.
To her niece Letitia Wayland all her household goods and furniture, plate, linen, china, liquors, wines and other gods of a like nature.
All the rest of her personal estate and effects including a Promissory Note for £100 from her nephew Isaac Booth to her executors on trust for her niece Letitia Wayland with remainder as to £550 to Rev Abraham Wayland and his children and for the rest to Letitia's children.
In the codicil John Wayland's legacy is converted into a life interest with remainder to his children and Letitia's trust for her children is to go to her nephews and nieces if she has no children.
+ 20 F vii. Mary BOOTH  was born 24 Jul 1768 in Sutton-in-Ashfield Nottinghamshire England and died before 1836.
21 M viii. William BOOTH  was born in 1770 in Whitechapel London England.
+ 22 F ix. Sarah BOOTH  was born in 1771 in Whitechapel London England and died before Nov 1836.
+ 23 F x. Rebecca BOOTH  was born 28 Feb 1773 in Whitechapel London England and died in Mar 1841 at age 68.
9. Robert BOOTH  (Robert3, Abraham2, Robert1) was born 26 Mar 1736 in Annesley Woodhouse Nottinghamshire England and died 14 Aug 1812 in Kirkby Woodhouse Nottinghamshire England at age 76.
General Notes: Chris Granger, in an eMail, dated June the 25th, 2006, included this Information on Robert Booth:
Robert Booth born 1736.
Will dated 4.9.1806 and proved 27.3.1812.
He is described as of Kirkby Woodhouse in the parish of Kirkby in the County of Nottingham, stocking manufacturer.
His real estate in Kirkby Woodhouse and elsewhere was to be sold and also all his personal stock and effects whatsoever as live stock, household goods, and furniture, and stocking frames. The monies arising together with what money he was personally possessed of either in the house or lent were to be divided equally amongst his children.
Executors: sons Robert and William Booth and daughters Mary Smith and Ann Eddison.
Witnesses: Thomas Bradley, Thomas Bradley junior and Hannah Bradley who were presumably cousins of his.
Thomas Booth of Eckington and Sarah Booth of Mansfield Woodhouse married 20.11.1740. at Skegby?
William Booth and Elizabeth Wilbourne married at Teversal 16.12.1772.
Relationship, if any, not known.
Robert married Elizabeth MORRIS  [MRIN: 2266], daughter of William MORRIS  and Mary FLETCHER . Elizabeth was born 05 Oct 1734 in Kirkby in Ashfield Nottinghamshire England and died 12 Aug 1797 in Kirkby in Ashfield Nottinghamshire England at age 62.
Children from this marriage were:
24 F i. Elizabeth BOOTH  was born in 1762 and died in 1793 in Quorndon Loughborough Leicestershire England at age 31.
Elizabeth married R HALL  [MRIN: 2483] 25 Jan 1787.
Elizabeth next married Thomas TRUEMAN  [MRIN: 2481] 25 Apr 1791 in St Mary's Nottingham Nottinghamshire England.
25 M ii. Robert BOOTH  was born 11 Jul 1764 and died 12 Dec 1844 in Plumtree Street Nottingham Nottinghamshire England at age 80.
General Notes: In William Booth's Diary [born 1768] he stated that Robert was Churchwarden of St.Mary's Church, Nottingham.
Noted events in his life were:
• Occupation: Hosier of Nottingham.
+ 26 F iii. Mary BOOTH  was born 09 Jun 1766 and died 11 Dec 1812 in St.Mary's Gate Nottingham Nottinghamshire England at age 46.
27 M iv. William BOOTH  was born 24 Feb 1768 and died 03 Mar 1836 in Kirkby Woodhouse Nottinghamshire England at age 68.
General Notes: Chris Granger, in an eMail, dated June the 25th, 2006, included this Information on William Booth:
William Booth born 1768.
James Granger recalled visiting him in 1834 when he was about seven, sitting on the back of his Grandfather, James Smith's, nag.
He lived all his life in his father's house and was later on in his life engaged in some farming activities but also rented out a stocking frame.
He had an unmarried lady, "Mrs Coulson" (pronounced Coleson) as his house keeper and left her the use of his house for the rest of her life.
He also left her £120 per year for the rest of her life. James Granger had to walk to Kirkby Woodhouse to deliver a half yearly instalment.
According to White's 1832 Nottinghamshire Directory Mr William Booth owned part of Kirkby Woodhouse
Apart from Mrs Coulson, the beneficiaries under his will were all family members.
+ 28 F v. Anne BOOTH  was born 29 Jan 1770 in Kirkby Woodhouse Nottinghamshire England and died 04 Feb 1845 in Gateford Nottinghamshire England at age 75.
29 F vi. Frances BOOTH  was born 26 Oct 1771 in Kirkby Woodhouse Nottinghamshire England and died 20 Jul 1793 in Kirkby Woodhouse Nottinghamshire England at age 21. The cause of her death was Consumption.
30 M vii. Abraham BOOTH  was born 06 Jul 1773 in Kirkby Woodhouse Nottinghamshire England and died 05 Feb 1801 in Kirkby Woodhouse Nottinghamshire England at age 27. The cause of his death was Consumption.
Noted events in his life were:
• Occupation: Boot and Shoe Maker, Nottingham Nottinghamshire England.
31 M viii. Jacob BOOTH  was born 13 May 1776 in Kirkby Woodhouse Nottinghamshire England and died 06 Aug 1793 in Kirkby Woodhouse Nottinghamshire England at age 17. The cause of his death was Consumption.
12. Jacob BOOTH  (Robert3, Abraham2, Robert1) was born 14 Feb 1747 in Annesley Woodhouse Nottinghamshire England and died in 1820 in Hadley Green Barnet Middlesex England at age 73.
General Notes: Chris Granger, in an eMail, dated June the 25th, 2006, included this Information on William Booth:
Jacob Booth and his wife Eady Sargeant had six children who were living at the date of their father's will. They both died in 1820. Eady first.
Joseph Booth boot and shoe dealer of Mansell Street, Goodman's Fields, in partnership with James Haughton. Trustee of uncle William Booth's Trust.
Will dated 9.8.1840 died before 19.2.1841 without issue.
Eady Booth, wife of her cousin, Isaac Booth, see note 12
William Booth of Castle Street, Liverpool, "showeller" (1820) Trustee of uncle William Booth's Trust. Had a son, William Stone Booth.
Died before 9.8.1840
Frances Booth, wife of ............. Thorpe.
Jacob Booth's will is dated 4.3.1820 and proved 21.8.1820.
He is described as lately of Mansell Street, Goodman's Fields, Whitechapel but now of Hadley, Middlesex gentleman.
He gave his son, William Booth of Castle Street, Liverpool, Showeller, £200 and Gill's exposition of the Old and New Testaments.
He have his daughter Patty Booth £200 and Haintz's exposition of the Old and New Testaments.
He also gave Patty all his household goods and furniture, linen and china.
He gave his daughter, Frances Booth, all the rest of his books.
He directed that his plate be valued and divided equally between his six children (see above)
He left his freehold messuage or tenement with the fixtures thereto belonging at 46 Mansell Street, Goodman's Fields, White Chapel, Middlesex, on trust for Patty for life with remainder to his other five children equally.
Such book debts as his son, Joseph Booth, owed him were to be repaid to the executors within five years and in the meantime bear interest at 5%.
For the first five years after his decease or until her earlier marriage the interest on his book debts was to be paid to his daughter, Frances Booth, Residue to Joseph, Eady, Robert, William and Frances.
Executors William and Patty.
Patty Booth left a will dated 9 March 1849 and proved 31 December1649.
She is described as of 14 Shaburn Place, Mount Radford, St Leonard's, Devon, spinster.
Executors: Edwin Harold Brewer of Dartmouth, Minister of the Gospel; and John Gidley of the City of Exeter, gentleman. They received legacies of £10 each.
Niece Elizabeth Hill was to receive ring with the name of Elizabeth Halley on it.
Niece Rebecca Booth was to receive a ring with the name of Hannah Brown on it and two tablespoons and six teaspoons marked with letters PB and a cream jug marked B.
Nephew Jacob Booth to receive her silver tea pot and Henry's Exposition of the Old and New Testaments.
Niece Elizabeth Windows to receive £40, if she is still living with Patty when she dies.
Residue to sister Frances Thorpe.
Joseph Booth left a will dated 9.8.1840 and proved 19.2.1841.
He is described as Joseph Booth of Shooters Hill Road, Charlton, Kent, gentleman.
Funeral charges not to be more than £20.
His only debts which he was aware of were about £200 to his friend Mary Anne Osborne who was "now residing with me; and about £360 to his friend James Paine.
These were to be repaid. Subject to these, all his freehold and lease hold estate and his monies, goods, chattels, household furniture, books, plate, linen, china, wearing apparel etc, were given to Mary Anne Osborne for life or so long as she remained unmarried, with remainder to William Stone Booth, the son of his deceased brother, William Booth, and John Haughton, of Mansell Street, Goodman's Fields, boot and shoe dealer, Joseph's business partner, who were appointed executors, together with Mary Anne Osborne.
Proved by Osborne and Haughton 192.1841 and by William Stone Booth 16.3.1843
Jacob married Eady SERGEANT  [MRIN: 4161] in 1777. Eady was born in 1757 and died in 1820 in Hadley Green Barnet Middlesex England at age 63.
Children from this marriage were:
+ 32 F i. Eady BOOTH  was born in 1782 and died in 1848 at age 66.
33 F ii. Patty BOOTH  .
34 M iii. Robert BOOTH  .
+ 35 M iv. William BOOTH  was born in 1795 in Little Tower Hill London England and died in 1836 in Maidstone Kent England at age 41.
36 F v. Frances BOOTH  .
37 M vi. Joseph BOOTH  .