3. That parents or guardians be given the right of a search-warrant

3. That parents or guardians be given the right of a search-warrant

The Salvation Army demanded that the Bill be passed forthwith, and that four provisions be included. These were:

1. Protection for children, boys and girls, to the end of their seventeenth year.

2. That it be made a criminal act to procure young persons for immoral purposes.

3. That parents or guardians be given the right of a search-warrant to recover children from brothels.

4, Equality of men and women before the law, that is, that it should be an offence for men to solicit women.

In The War Cry of July 18, 1885, a petition was printed which people were asked to sign.:Copies were displayed in every corps. In only seventeen days 393,000 signatures were received. These were made into a gigantic roll which was taken to Westminster, housed under a Noah's ark-like roof on a dray drawn by four white horses. This contraption, accompanied by marching Salvationists, set out from the Congress Hall, Clapton, and proceeded to Trafalgar Square whence, in order to comply with the law forbidding processions within a mile of Westminster, the marchers started on their return journey. Officers in charge of the procession were mounted. The march was headed by a brass band of fifty men playing well-known hymns. A hundred and fifty uniformed Salvation Army "Life Guards" marched in close formation, with a number of less marshalled Salvationists, including

"ranks of English Mothers". In Cheapside they were loudly cheered.

The dray was driven on to Westminster. There, eight Salvation Life Guards in red jerseys and white helmets carried the petition into the House of Commons, across the floor, and deposited it by the table near the mace. Members stood to get a view of the unique apparition.

Professor Stuart, M.P. for Hackney, presented the petition. The police were helpful and friendly, in particular the Chief of Police at the House of Commons.

The Bill, the Criminal Law Amendment Act, passed the House of Commons early in August with the Army's demand for the age of protection reduced from seventeen to the end of the fifteenth year, and the law has since remained unchanged. Thanksgiving meetings were held in Exeter Hall, amid much enthusiasm. The General said that although they had not got all they wanted, they were there to "sound the note of triumph". The Army Mother declared,

"I look upon the Bill as a first instalment of a long and heavy debt of justice due to women. The age of sixteen to eighteen years is the most dangerous for our girls and boys and the law must be altered further yet."** Had she lived it is possible, one feels, that young girls might not still be destroyed with impunity in these vital years.

But there has yet to be an abortive skirmish on the enemies' part.

It makes a story of its own. Here I can only touch upon it. Hardly were the meetings of thanksgiving concluded, than on Monday,

September 7, 1885, summonses were served on Bramwell Booth, William Stead, and others for being concerned in the abduction of a child and conveying her to the Continent. In order to prove how easily such a thing might be done, Stead had, with the help of Rebecca Jarrett, an Army convert and ex-brothel keeper who knew the ropes, bought a child from her mother. Eliza was taken to France in the care of Salvation Army officers. Stead, while on bail, spoke at some Army gatherings, where he was loudly cheered; at others cheers were raised for him and Bramwell Booth in their absence. Mrs.

Josephine Butler wrote to The Christian, "For many years past English girls have been carried off to ruin and death in evil houses on the Continent. We ourselves [Mr. Scott's Committee] exposed this traffic

...a committee of the House of Lords endorsed all the horrors we had proclaimed, but, sir, is it not painfully significant that among the multitudes of children so ruined, in not one single instance have the police ever brought one of these girls back, nor has the Government ever instituted any proceedings against their abductors, although these persons are perfectly well known to Scotland Yard! The one girl produced by the police is little Eliza Armstrong for whose pretended abduction our friends are now on their trial."

The Army Mother was writing too: to the Home Secretary, protesting that no bail was granted to Rebecca Jarrett, whom she herself had visited in prison and who was "in a stone cell with only a mat to lie on"; to Lady Cairns (expecting through her to reach the Queen) of the "burning sense of injustice driven into my soul by the present action of the Government. What a sight it must be to God and angels to see the power of the Government of this great country exerted to crush those who, at great personal risk and suffering, have dared to attack the enormities which are destroying the very vitals of our national life...'°* Later Mrs. Booth telegraphed to the Queen.

Regilious opinion was roused. A half-night of prayer was held throughout The Salvation Army at home and abroad on Monday

October 19, to pray for the accused. William Booth was in command at the Congress Hall. "Let us begin by offering God our... undivided heart... When your hearts are thus given...He will answer your prayers... Let us ask*for such a deliverance as shall be for the glory of God, for our way may not be God's..."°® The General's way, he told them, would have been to call the whole thing off! But that prayer was not granted. The accused were committed for trial at the Old Bailey from the Bow Street Magistrates' Court. The trial lasted twelve days. Bramwell was acquitted, Stead sentenced to three months imprisonment.

His mother, leading meetings in Glasgow when Bramwell was

making his defence in court, told the people that she had never felt more proud of her son than that day when he stood with Stead in the dock. She telegraphed to him, "Keep up your spirits. Your defence is in The Times and is worth a thousand prosecutions because be read by hundreds of thousands persons." The sensation of the trial revived mob attacks on Salvationists. Bramwell came home bleeding from rough handling on his way to and from the court, and later was given the protection of a "Black Maria"* as a conveyance, On the whole the Purity Crusade and its queer sequel did The Salvation Army good and not harm; 1885 proved one of the most successful years in its history.

In November of that year six consecutive days of special meetings were held at the Congress and Exeter Halls. These were designed to strengthen and inspire Salvationists and other Christians in their task of winning men to God. In Exeter Hall the meetings began at ten-thirty a.m. and continued with but short breaks until ten p.m.

The announced subject was How to save souls. Catherine spoke with vigour, with "boundless enthusiasm and irresistible eloquence" (the words are from an outsider's account of her at these meetings), But the prolonged excitement, and all that "boiling over" of indignation and pity during the Purity Crusade had told on her. Directly these six days of meetings in London were over heart trouble once more prostrated her, and it was months before she was able to resume preaching. William had to go to four days of meetings in Norwich without her. She could not be at the Congress Hall when Salvationists gave Stead an uproarious welcome on his release from prison.

Stead described Catherine as he saw her at the time of the Purity Crusade. "In the great campaign against the criminal vice of London

I had always the immense support of her indomitable courage and her fiery energy. Mrs. Booth was a splendid fighter. She was preeminently one of those whom you would choose to have at your back in a fight. There was in her a whole-hearted zeal, a thoroughgoing earnestness, a flaming passion of indignation, that cheered one like the sound of trumpet... No wonder I learned in that trying and testing time to know her and to love her... The Salvation Army has a noble record in the work of the protection of women and children.

It is, so far as I know, the only religious body which makes this subject a matter for a special article in its creed. Article 13 in the Salvation pledge runs thus: 'I do here declare that I will never treat any woman, child, or other person, whose life, comfort, or happiness may be placed within my power, in an oppressive, cruel, or cowardly manner, but that I will protect such from evil and danger, so far

* Black Maria—slang name for van used for carrying prisoners to the court and prison.

as I can, and promote, to the utmost of my ability, their present welfare and eternal salvation.' The hand of Mrs. Booth is visible in every line of that article...This sympathy for women, as women, knew no limitation of race or colour."!°°

To William before their marriage Catherine had written: "Oh, I love to feel my soul swell with unutterable feeling for all mankind

... She had been conscious of such upsurges of benevolence from her youth. The responsibility she felt for people came in part from this sense of caring about them. It was an impulse of imaginative sympathy when a mere child that took her at a bound to the side of the drunken lout in the hands of the police. His misery mattered to her. This keen edge of feeling for others was never blunted. As she came to know God more fully she experienced what Mrs. Butler beautifully expressed when she wrote, "God... did not deny me my request that He would show me of His own heart's love for sinners... and when He makes this revelation He does more, He makes the enquiring soul a partaker of His own heart's love for the world."1°

Of this love Catherine and William Booth partook. Even when they were young it was the over-riding passion of their lives. All their other loves were in subjection to it. Soon after they first met Catherine wrote to William, "Oh, for a Christlike sympathy for souls... let us make up our minds to win souls whatever else we leave undone."

William is just as emphatic. He tells Catherine, "My resolutions are unbroken, to live and die only for the salvation of souls..."

This was their frame of mind before they married and it did not change, but as they grew older it became more all-embracing; it was the mainspring of their every activity. Impossible to understand the inner energy of these two and of the early Salvationists whom their example fired, unless we accept that they were actuated by pure love to God and genuine benevolence toward their fellows. They cared for sinners. The state of the people festered in their minds. Of William Miss Short remembered "how he had once stopped me at every public house in the Mile End Road, pointing to the young men and women who crowded the different bars, exclaiming, "Look at that! Look at it! enough to make the angels weep.' Sights of this kind... seemed to stab him to the heart." Years later Catherine declared, "We consecrate ourselves, our whole being, our children, influence, time, life, and, if need be, death, to the pressing of this salvation on the attention and acceptance of our fellow men. We make all things bow down before this unbending resolution, to seek

and to save the lost."1°* She despised a profession of Christianity that did not include spreading the Gospel and caring for sinners. Catherine was able to receive God revealed as Love. She took literally as God's word to man, "I have loved thee with an everlasting love." Christ's command "Love one another, as I have loved you" was to her not merely picturesque language, it was stark reality for everyday practice. She felt that she had proved, and that all men might prove, the power of the Holy Spirit to kindle and to sustain love of this nature. To a friend she wrote, "It is a standing mystery to me that thoughtful Christian men can contemplate the existing state of the world without perceiving the desperate need for some more effective and aggressive agency on the side of God and righteousness."

Stead wrote, "The regeneration of society seemed to her only possible by increasing love ,between man and man."

Of Salvationists Catherine said, "The precepts of Jesus as to all men being our brethren and having a claim on our sympathy and benevolence, irrespective of their condition, are resuscitated and clothed in living acts..."2°%

Not that she idealized sinners or dramatized sin. She said once, "We must give up sentimentalizing. Sentimentalizing is of no more use in religion than in business, and we must set to real, practical, commonsense scheming, and downright hard work. If ever the Gospel is to make headway against the rush of evil passions, worldly ambition, and devilish animosity ..."1°7 She had no illusions about sinners. Dr.

Petri wrote of her, "She knew the secret labyrinths and dark chambers of the human heart. She knew the sins of the slums and the sins of society. She knew the sins of scribes, and the sins of businessmen...

She knew the sins of this world's children, and she knew the sins of the so-called children of God. She was most merciless against the latter."?°° But always, whether among the rich or the poor, Catherine identified herself with the sinner; she felt herself to be one of them, only that she was reconciled to God, and she believed that all sinners might be—ought to be! To talk of "the criminal classes" she declared was "another of the cant phrases of modern Christianity" and she denounced as "bastard Christianity" the spirit that "set about in a helpless, patronizing sort of way...to try to help 'such men' as though they were of different flesh and blood to themselves! Verily such

Christianity is of different blood from Him who preferred talking to a thief in His last moments ..."!°° "Oh, the Lord fill us with the pity of Jesus Christ, Who, when He saw the multitudes, wept over them."

This caring for the people's salvation was not something that belonged to her preaching only, it welled up in her on all manner of occasions. Catherine had been gravely ill with a bad heart and was taking treatment at Metcalf's Hydro when she sent a pencilled note to Mrs. Billups which gives an enlightening glimpse of her behind the scenes:

"I felt so much better Friday and Saturday that I got permission to meet the servants, so we had them here in the evening.

The Lord was with us. We all got a blessing. Miss Noel prayed for the first [time] before anyone, and got blessed. I believe three of the young women were convicted of sin. After I had got into bed at night a gentle tap came at my door, and X. asked if she might come and tell me something. My words had made her feel dreadful about her past life. Of course I let her pour out her heart to me, counselled and prayed with her, and I believe we shall get her saved. Inevitably a sleepless night followed this emotional effort." At Whitby for a few days' much needed rest she could not restrain her longing to help, and tells Mrs. Billups, "...I was very much occupied in doing...a bit of benevolent work for the family with whom we lodged; reduced from wealth to almost beggary by a villain of a manager, who made off with £19,000 about two years ago. Then to add to their sorrows, the father and husband drinks and seems to have given up all effort.

Seven interesting children the eldest only fifteen; accustomed to three servants and a governess, and now scrubbing and cleaning boots and waiting on lodgers, etc. Friends all forsaken them in their adversity, the wife heartbroken. I went to the ex-Mayor, who used to be on familiar terms with them, and to two or three others amongst the leading men in the town, and I trust have been instrumental in putting things in train for some permanent help. I fixed an interview with the father and pleaded with him for more than half an hour for his soul and his family's sake to give up the drink and start afresh, but he was the hardest specimen of humanity I ever tried at in my life, high or low. Still, I trust the Spirit was with me, and if I might judge from his change of colour, there was some impression produced.

May the Lord save him."!?° One day as Catherine left home to catch a train for meetings in the North, she met a teenager on the doorstep, who said she wanted to speak to Mrs. Booth. Catherine took the girl by the hand and turned back into the house. The cab was kept waiting, the train missed, while the Army Mother talked to the little scallywag from Whitechapel. This story had a happy ending, or it might not have been recorded, but it is Catherine's attitude, not the result, that brings it into this book. Sometimes she had a sort of second sight, and would suddenly see what "that one" might become if touched by God. She knew the pain of striving to bring people to take a definite step; to be explaining, pleading, praying and yet to fail at the last. "One feels how far they come," she said once, "...and how they falter and draw back. None but those who travail for souls can ever understand the agony of feeling that souls are drawing back when you have brought them on the road so far."1"4

Although she spent her life preaching, Catherine never approached it lightheartedly. Often she was almost prostrated by a sense of her own insufficiency; and suffered an anguish of desire for the salvation of sinners. An unexpected gleam of light shone on a corner of the past

for me when an old Army comrade of mine told me of an incident which had been recounted to him by a friend who had entertained

Catherine and one of her daughters when they visited King's Lynn.

This friend recalled, "We talked late that evening and, following prayers, retired to rest. Somewhere about one o'clock in the morning my wife woke me and said, 'I'm afraid one of those ladies is unwell.'

Making careful investigations on the landing, I returned and said, 'Those ladies are actually praying for the sinners of King's Lynn'...

Such fervour for the souls of the people was to us, even as Methodists, a very great surprise." Sometimes Catherine's motherliness paved the way for a religious appeal; she had a really remarkable aptitude for winning the confidence of antagonistic spirits. One day she was journeying from the North of England; a young man was suddenly thrust into the compartmerit (no corridor carriages then) as the train was leaving York. His travelling kit was thrown in after him. On seeing

Catherine alone he sat down and exclaimed under his breath, "Damn the women!" After a little while she spoke to him about the influence of good women, and gradually drew from him a story of disappointment and failure. Before they reached King's Cross he knelt with her to pray. He became a friend of Catherine and kept in touch with her for many years.

If Catherine Booth were a fanatic this craving to see men and women saved was the focus of her fanaticism. Had it not been for her sound judgment, her logical common-sense turn of mind, it might have produced a serious unbalance in her life. Stead said that it "was in her case kept in check by a sincere personal humility, an abiding sense of her own unworthiness and an absolute dependence upon the grace of the Infinite"! But even so it would be easy to criticize her concentration on this aspect of Christian experience. She certainly went to extremes in her own efforts, and schooled her children in the theory until they, too, saw the same vision: the world for Christ.

To those fervent hearts it did not seem far-fetched. A genuine enthusiasm for soul-saving, for leading men into holy living that they in their turn might become saviours was, they felt, something worth spending life for. When her children got married she could think of nothing higher to wish for them than that they "might be blessed to the winning of thousands of souls", and her wish for them came true.

I believe that the white heat of love for God and man that consumed William and Catherine was necessary to forge The Salvation Army, to weld men and women of different race, language and background into an integrated force with one aim—to win souls to Christ. Wherever the flag was unfurled, praying Salvationists sent up a heart cry, singing in different languages and melodies what came to be the same song,

"Jesus Thou Lover of souls, O let me drink Thy Spirit, make me a

lover of souls"; or "Love I ask for, love I claim, a dying love like Thine, a love that feels for all the world; Saviour, give me a love like Thine." Catherine's first-born, Bramwell, spoke for his own generation when he said, "The Salvation Army is love for souls."

D In June 1886 the first International Congress was held, and Catherine was sufficiently recovered to take part. "What was best for the Army" was still the plumb-line for every decision. Neither she nor those about her had any inkling that the coming months would be her last

"at the battle's front". If any change in her were detected it was that her words in public were more urgent in calling men to repentance, more tender in understanding as she reasoned with the timid and the doubting. Exeter Hall was engaged for five days for the Congress meetings. Officers of sixteen nations were present. Public meetings were held simultaneously in London's largest halls. The Army Mother drove with the General in a procession from Broad Street Station to Exeter

Hall. Her sons and others were mounted. Groups from overseas posed on drays. There were bands and drums and flags. Assisted by city police, over 2,000 Army officers marched through the crowded streets. On the whole the reception was friendly, although one officer was felled by a well-aimed block of wood.

Catherine's words at one of the meetings held in the Congress Hall show us how clear was her concept of the Army's role. "I'wenty-one years ago," she said, "we stepped right out in the name of God, single-handed, with the one all-absorbing desire and determination that at all costs we would reach the people with the Gospel... As I rode through the crowded streets in that procession the other day and saw some hundred thousand people, in thousands of instances with smiling faces, and heard their 'God bless you', I could not help rejoicing that God had given us, to so large an extent, the desire of our hearts ...that He has not only helped us to reach the masses of the people in this country, but He is helping us in other countries...

I thought as I looked round upon the platform of Exeter Hall yesterday ... how can any thoughtful man help seeing that we have reached the true cosmopolitan idea of the Gospel? ... We have found the true idea, Jesus Christ's idea, of fraternity, the fraternity of all men, irrespective of difference of colour, customs or speech. We have not only one spirit, one song, one language, one Saviour, one heaven, but we shall be all of one colour! I don't know whether it will be black or white, and I don't care. I would just as soon be black as white, so that the King admires me...

'By this shall men know that

ye are My disciples, if ye love one another.' That poor fellow in America about whom we have just heard knew, by the spirit the Captain showed, that he loved him. Not only have we got this love, but we go on propagating it; we are getting lower and lower, freer and freer [and here she poked fun at Bramwell] ... You see that my son—the Chief of Staff—could not help having a little bit of a jig tonight. I don't know whether that may not be regarded as one of the ...triumphs of this Congress!...so precious do I feel this spirit of family freedom to be... Who has the right to say that we shall not be joyful in the presence of our Father? If it is so sweet to realize this blessed union and freedom down here, what will it be to enjoy it up yonder? There, there will be no enemies...no elder brothers to criticize or condemn us."17* A little later the .Army Mother was at the Congress Hall again, and this time to dedicate tandem tricycles on which a specially trained force of Salvationists was to ride forth. Typical, this, of the swift laying hold of novelties to lure people to listen to the Army's message that characterized Salvation Army tactics in the early years.

On her feet, facing the crowd, Catherine's energy seemed limitless.

But in truth there was no longer the same spring of renewing strength; the old resilience was gone. At Norwich a War Cry report recorded that after she had been speaking an hour, one of the accompanying officers "pulled Mrs. Booth's jacket", fearing that she would overtax her strength. She took no notice and went on another half hour, holding the crowd tense to the last word. Next morning, however, she was not well enough to go to the officers' meetings as arranged. "Pulling Mrs. Booth's jacket" was, in her latter years, a duty entrusted to an accompanying officer or daughter in an attempt to prevent Catherine exhausting herself. Marianne Asdell tells that she went to the Clapton house to help Mrs. Booth with correspondence. On one occasion "the Chief [Bramwell] came to me and said:

'My mother is really ill but she insists on going to the Grecian for her meeting tonight. Take her and bring her back in Balls's cab.'"

[ Balls! The name conjures up the picture of him remembered by me.

He was always affixed (How?) to the box of a squarish closed cab, always tightly swathed to the armpits in a blanket of nondescript grey-brown colour, and wearing a huge beard to match. His high bowler hat wedged low on his head left only just enough room for the eyes between rim and beard, out of which the snub nose rose like a small bald promontory. His figure persistently suggested to my child mind something uncanny about the hidden legs; yet it could not be true, could it, that they had no power to get Mr. Balls down from the box?]"Take her and bring her back in Ball's cab," Bramwell instructed Miss Asdell. "She has promised to speak only so long, and if she doesn't stop then you are to pull her coat." Marianne Asdell, then but a young recruit, asked, "But what shall I do if Mrs. Booth

doesn't stop?" Answer, "Pull again." Miss Asdell, "And if she doesn't stop the second time?" Answer, "Pull again, and then get up and make her sit down." Miss Asdell added, "I had to pull three times.

...In the cab going home to Clapton, Mrs. Booth put her hand on mine and said, "My dear, you were quite right to pull my jacket,

I should have stopped. I could have, but I had so much on my heart to say.' Mrs. Booth smiled at me; she could pay you for any trouble by a complete look of love."*4 "I had so much on my heart to say..." She possessed rare energy of mind and could multiply ideas on a subject in a moment. When in the early years of their marriage William burst into the kitchen and sitting on a comer of the table where she was kneading bread or making a pudding told her his idea for a new sermon, she caught the thread of his thought and on the instant could give him twice as much matter as was needed to develop the theme. It was one of the precious things she brought to him that her exuberance had the effect of kindling his own thought, she enhanced his ideas in his own eyes. As the years went by he counted increasingly on her judgment. When in conference he had heard what Bramwell and Railton thought, he was sure to turn to her with "what do you say

Ma?" If she were critical, as some have said, it was the kind of criticism William wanted to hear. When their home comprised Headquarters, he would send a shout through the house, "Kate, come and tell me what you think of this," and she would drop her sewing or her pen to run to him, first to listen and then to give her view of the matter. These two could convey their thoughts to one another, always with comprehension. She knew how to encourage him and he how to calm her. The fact that her agitation was on account of others made it none the less taxing on herself and those about her. Things "on her heart" tended to get exaggerated, smal] matters got out of proportion and caused her undue anxieties and exertions.

To Ballington she wrote from Shields, "Now I hear that fevers are raging all over! Have you got the plumbers for those closets?...

Do get the man to go at once. There were eighteen cases of typhoid in one street in one town, all traced to an untrapped drain." After dealing with other matters she comes back to the drains, "Will you get the closets done... for the sake of a few shillings, don't run any risk, I beseech you. If there is anything wrong at Whitechapel, just get a plumber in without consulting anybody, and if anybody says anything, say I authorized you...'** Catherine's insistence when anything got "on her heart" could be exasperating but it was of the sort that finished with a kiss and not by slamming the door!

Absolute sincerity was characteristic of her concerns whether for trifles or on great themes; no one doubted that. It was very disarming! and gave weight to anything she said, emphasizing the naturalness of her manner when she was preaching. "What was she like when

on the platform?" I have asked those who heard her in the later years. All reply in different ways, but to the same effect: she was

"like herself". "She talked on the platform just as she talked to you if you were the only person in the room."

Mrs. Hugh Price Hughes* first heard Catherine Booth at a meeting in the Corn Exchange in Oxford, where they were then living.

She wrote, "This was a great occasion for the undergraduates to let off the exuberance of their spirits. As soon as Mrs. Booth began to speak, they began their antics, but something in her manner and personality entirely quelled them. In simple words she told them... of the love of Christ for humanity, and in a few minutes you could have heard a pin drop." J think it was this speaking out what was on her heart, her simplicity and sincerity that attracted young people. Parties of undergraduates often came up from Oxford to attend her West End meetings; from among these several became

Salvationists. Many young men came at first for the novelty of the thing and then went time after time. Frederic Sheilds, the artist, was one. He was an agnostic and told that he paid no attention to what she was saying but went just for the pleasure of watching her, drawn by he knew not what. Then one day he found himself noticing her message and suddenly felt that she was talking to him.

He knelt at the penitent-form and was converted. He joined the family of Catherine's spiritual children, and not long afterwards he asked William if he might make a portrait of her. She sat to him several times after the nature of her last illness was known and the pastel he drew is reproduced here. I think it shows the shadow of her secret grief.

Catherine went with the General to Glasgow for three days of meetings. Railton reports to The War Cry, "Mrs. Booth so overexhausted herself on Sunday as to be hardly able to speak; yet she made the effort in the Monday morning holiness meeting and spoke also at a soldiers' gathering in the afternoon, and at night held the great crowd for her message."4*7 On September 17 Ballington, her second son, was married at the Congress Hall, to Miss Maud

Charlesworth, who had served the Army for four years in Switzerland, Sweden and England. The bride wore her Army uniform and a white sash on which the words "United for the War" were embroidered in red. Catherine gave them her blessing. Soon after his marriage Ballington was appointed in charge of the Army's work in the U.S.A.

The General left London for meetings in the U.S.A. and Canada on the day after his son's wedding. Catherine, anxious at the thought

* Mrs. Price Hughes, wife of Hugh Price Hughes (1847-1902), Wesleyan Minister. (Founded the Methodist Times. Famed for fearless utterances in the cause of social reform.)

of three months' separation from him, wrote to Mr. Denny, "There is laid out for him ten thousand miles of travel and Much exhausting work before he returns, but prayer is being offered for strength and grace equal to the emergency. I am glad that you are pleased with, though my heart aches for the necessity for, our resolution to abstain for the present from incurring further expenditure ...I don't think I was ever so nearly heart-broken as on hearing a discussion as to ways and means just before the General left. The devil said "You are beaten at last !'"448 Funds at Headquarters were so low at the moment that even money for stamps had to be borrowed. Few can appreciate the feats of faith and toil needed to raise funds for the Army's expansion.

William away, Catherine, often accompanied by Emma, toured the country. Before the end of the year she had held meetings at nearly all the London Corps and a number in the provinces. She spoke at stone-laying ceremonies. At one such she said:

"Poverty often prevents people attending respectable places of worship . . . This building is to be a poor man's place... It will be opened every night and noonday..." In her practical way she told, when laying a stone,

"I give five pounds out of my own pocket, and five pounds sent by a friend." She knows what an Army Hall ought to be; note this paragraph in a letter: "You see, they are not churches, or chapels, nor, in many instances, halls or theatres, but comprise every imaginable class of building from a church to a pig-sty.* In addressing three or four hundred of our soldiers the other day I explained to them that 'barracks' [Army Corps buildings were called barracks in the early years] meant a place where real soldiers were to be fed, taught, and equipped for war, not a place to settle down in as a comfortable snuggery in which to enjoy themselves, and that I hoped if ever they did settle down God would burn their new barracks over their heads!"19 Ten years before, Catherine had written to Bramwell,

"I see our principal danger is in our very best agents settling down in Army measures just as Churches settle down in Church measures.

They constantly want stirring up and setting on in fresh tracts.

The Lord help us."?"° William Booth returned from America on Christmas Day and went straight from Euston Station, where a company of his forces met him, to meetings at Exeter Hall.

On February 8, 1887, Catherine's eldest daughter Katie was married to Colonel Arthur

* Commissioner Hugh Sladen told me that when he, then a lad of seventeen, and his mother the Lady Sarah Sladen were "sworn in" as soldiers of The Salvation Army, the meeting was held in a shed used as a slaughter house on week-days. The Captain-in-charge carried in benches and covered the walls with red bunting to hide the blood stains. The place was crammed with people and to judge from Hugh Sladen's evident delight in describing the scene to me the ceremony was a happy and enthusiastic occasion.

Sydney Clibborn at the Congress Hall, Clapton. With her husband she continued in charge of the Army's forces in France and Switzerland. At the wedding Catherine spoke as both mother and preacher, revealing that the claims of these two vocations might be in conflict and that the demands of her own physical strength had seemed, at times, too heavy to be borne. Katie was frail but so evidently gifted to reach the people with the message of the Gospel that her mother had already, in imagination, set her eldest daughter apart for that "glorious calling". This marriage seemed to mar the vision. It is said that as the service went on Catherine sat weeping. When she addressed the gathering she told in her homely intimate manner about her hopes and fears, "I have only a very few words to say dear friends on this occasion. In fact I begged to be left at home that I might have spent the time in prayer, but my dear husband and children insisted on my coming and, lest an appearance of sadness in me might be misunderstood, I feel I ought to say a word for their sakes. I think I need not say even that word to the mothers present. Mothers will understand how I have realized, as I have been sitting here, and many times before while this question has been on the carpet, a side of life to which my child is yet a stranger. Having experienced the weight of public work for twenty-six years, also the weight of a large family continually hanging on my heart, having striven very hard to fulfil the obligation on both sides, and having realized what a very hard struggle it has been, the mother's heart in me has shrunk in some measure from offering her up to the same kind of warfare. It was a cherished wish for many years that she might be permitted to have the one side without the other, but our ways are not God's ways. The consecration which I made on the morning of her birth, and consummated on the day that I gave her first to public work, I have finished this morning in laying her again on this altar...God is my witness how sincerely I coveted to give to the world men and women who should have no other consideration, no other aim or object in life but to win its inhabitants for Him. That has been the highest ambition of my soul, from the day I became a mother until this.

And if, in carrying that out, sometimes God has led me by a way I could not see, a way my natural heart shrank from, a way in which I have many times said 'Lord, if it be possible let this cup pass from me' nevertheless, I have not, as far as I know, rejected that way. I have accepted that way this morning because it has seemed to me that it is the Lord's way."?1

To celebrate Queen Victoria's Jubilee in 1887 fifty officers were dedicated for the work in India. In July more than 20,000 people went to the Alexandra Palace for the Army's twenty-second anniversary meeting; 1,000 brass instruments and 100 drums made a joyful sound, if not always a musical one. Past the saluting point, where the Army Mother stood beside the General, marched something

over 11,000 Army troops, including the Jubilee Fifty for India. These, in Indian dress, marched barefoot!

Men and women of many nations mingled with British Salvationists now. The War Cry, reporting the day's events, named the countries represented in the march past, commenting, "their Salvation Brigades go down with a swing".

The whole day from 10 a.m. to 10 p.m. went with a swing. One press report gave an impression of the crowd, "Such a genuine low-class mob can rarely be seen...yet the order and true courtesy which prevailed were astonishing. Very astonishing, too, was the general beaming happiness. Never have I seen such a mass of people more thoroughly enjoying themselves."?? It was in this year that William came running down the steep stairs of the Army's Headquarters, giving instructions all the way to a following officer, and dashing across the pavement dived into a waiting cab with a shout of, "Where am I going?" He and all the family went their hectic ways. None of them appeared to have noticed any serious decline in Catherine's strength.

Granted she tired more quickly, from sheer exhaustion must more often be carried to the cab at the close of the meeting, but she was still the centre of all their lives, the inspirer at every conference, the one whose love never burned low.

A series of meetings in various cities led by General and Mrs.

Booth was described for the first time as Two Days with God. The first was held in December in Exeter Hall. Contemporary accounts agree that these meetings were marked by a sense of urgency and solemnity "impossible to describe". Thrusts from the platform brought eager response from the crowds. Speakers, including members of the Booth family, caught the mood of the moment.

In Manchester Catherine spoke in three of the six meetings. There the opening song on Monday morning was Herbert Booth's hymn of prayer beginning, "Lord, through the Blood of the Lamb that was slain, cleansing for me"? and singing it seemed to transport the congregation into the very presence of God. People told one another afterwards that they had never before had such an experience as during these meetings. It was something special, unique, to be remembered to the end of life. Near the close of the second day Catherine scribbled off a letter to Emma; only a stray page remains. Probably ever since Mrs.

Mumford's suffering death and more insistently since the loss of her friend Mrs. Billups, the fear that she might develop cancer had ebbed and flowed in Catherine. Did Emma know of this? Or was this word in her letter about "submission" designed to sow a seed in Emma's mind that might grow into a little balm for her heart should her mother's fear become fact? We do not know. Perhaps Catherine wrote on impulse as she might have done to Mrs. Billups in the old days, to confide this new act of faith and set the seal of testimony to the inner submission? Former surrenders had meant venturing the future by faith, putting the claims of God and the people before all earthly

loves and joys (and how her loves and joys had been multiplied as a result!). But acquiescence in this meant being willing to sacrifice the very opportunity to sacrifice, being willing to accept a command to sheathe her sword, to relinquish life itself. Was her own surrender linked with the closing words of her address in the first meeting when she said, "Oh, Lord help these people who cannot manage their own hearts, to choose Thy will and then Thou wilt enable them to do everything else."124

Characteristically catching her thoughts on to paper just as they arose Catherine wrote that last page of her letter to Emma. Here is part, "P.S. We have had wonderful meetings. Free Trade

Hall crowded afternoon and night and this morning almost full tho' it snowed hard at the time of the gathering. I got on well I think this morning. I got a blessing yesterday. I accepted if the Lord's will for me, the disease I have so dreaded in my life, against which I fear my heart has rebelled, and this has helped me as submission always helps us! This won't bring the disease if it is not to come but it will make it much easier if it should come... We are at Mr. Crossley's; he is a dear fellow. I do think you should write him, he would be so pleased and you need not be a bit nervous, just thank him for his interest... He has asked so often and so kindly about you...I have just had a talk with Pa, and he thinks with me that you should come home as soon as this present fit of cold weather is over... Your loving mother, C,"1?5

At Bristol in early February 1888 in spite of a heavy snowfall The War Cry reports that the Colston Hall was crowded to its farthest gallery when Mrs. Booth rose to speak on the evening of the second of the two days' meetings. It is almost certain, from what she said to Bramwell afterwards, that Catherine carried in her heart the conviction that she was fatally stricken. But there is no hint of her personal pain as she came to grips with her audience. Easy to say after the event that she spoke as never before, but it seems that it was felt at the time that her address in this meeting manifested transcending power. At its conclusion at least 800 men and women answered the call, dedicating themselves to a life of holiness and service to God.

Following her husband's reading of the Scripture, Catherine had taken as her text "Advise and see what answer I shall return to Him that sent us" and swiftly, straight to the heart of her listeners, she pressed home the fact that "God wants the answer. What is the response which you, individually, will make to the Voice which has been sounding in your ears during the last two days... you know it is the Voice of God. It matters not what human instrument it has come through. If God had used a sparrow or some inanimate instrument to convey His message, that would not take away for a moment the importance of the message... What is the answer to be? Perhaps some of you say, 'I do not choose to return an answer'. But it is not

optional with you whether you will or not... All truth coming from God demands, nay receives an answer from every soul who listens to it; that very refusal to return an answer is an answer of defiance.

It is saying back to God, 'Mind your own business, I don't want your will. I have chosen my path. I am busy about other matters. I shall not return an answer to your messages.' That very attitude is an answer of defiance! You cannot help yourself; your soul must respond to the truth one way or the other. You have heard that inward voice; you have seen that inward light. Now you must say 'yes' or 'no'.

You can never go back to where you stood before—never! Now what does the Lord want with you? He wants first to do something in you.

Then He wants you to present yourselves that He may do something by you... The Voice in you is saying, 'Come to Me; bring that poor, stained, wretched, up-and-down, in-and-out, unbelieving doubting soul of yours to Me...I will empower you henceforth to live in obedience to My commands...to walk before Me as my beloved child, in holiness and righteousness all your days..."

This and much more was solemnly and lovingly spoken. Catherine reasoned, reproved, beseeched. The time melted away, the meeting's end was at hand. In the stillness that settled over the whole assembly the people sat as if under a spell. It was at this point of a meeting that she always felt the burden of her message most. Tenderly she said, "I may not have spoken of your particular difficulty. Never mind.

Apply the truth to yourself... Will you rise up and say in your heart, 'Yes, Lord, I accept, I submit...' 'Oh,' you say, 'I don't know what He will want next.' No, we none of us know that, but we know that we shall be safe in His hands.

. ."1?6

Her voice, vibrant to the last with love to God and man, suddenly ceased. The people before her did not know that most of them would never hear it again. Catherine herself did not know that she would preach only once or twice more. Reading the record of her words, and knowing what was to follow, one cannot avoid feeling that she was speaking for herself as much as for anyone in the Colston Hall that night when she said, "Yes, Lord, I accept. I submit." William Booth's little wife was fifty-nine. It was twenty-eight years since she opened her lips in public, prepared by God to become Mother in Israel,

Mother of The Salvation Army, Mother of Nations.

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BOOK SEVEN

The Last Enemy

"The last enemy that shall be destroyed is death."

—St. Paul.

"Thy will be done; only let me be Thine, whether suffering or in health, whether living or dying."

—In Catherine's Journal at seventeen.

"All our enemies have to be conquered by faith, not by realization, and is it not so with the last enemy, death?"

—To Commissioner Booth-Clibborn from her death-bed.

"It is faith that brings power... daring to believe the written Word with or without feeling."

—In a letter to her parents.

"I cast the responsibility on God... He Who is so faithful in time will not fail us in eternity! Nor in the dark valley that lies between."

—In a letter to Mr. Denny.

"Don't be concerned about your dying: only go on living well, and the dying will be all right."

—From her last message to Salvationists.

"...there is nothing like the light of eternity to show us what is real and what is not."

—In a love-letter to William Booth.

"IT consider the first and fundamental and all comprehensive principle of Christ's salvation ... that every act of our lives, every relationship into which we enter, should be centred and bounded by God and His glory."

—In her address at her daughter Emma's wedding.

"Give me grace to cry in all life's conflicts and changes and temptations, and in death's final struggle as my Saviour did 'Father, Glorify Thyself."

—From love-letter to William Booth.

"No matter how advanced in holiness, every dying saint rests his soul on the Blood of Christ."

—From a public address.

"My soul acquiesces in God's providence. I can, I do, submit and all within me says, "Thy will be done'."

—Love-letter to William Booth.

"A denouncer of iniquity ... Thank God I have been that! That is what is wanted in the world today, denouncers; denouncers of iniquity."

—Message when on death-bed to a young officer.

Looking back it seems to me that Catherine Booth's life was to an extraordinary degree marked by the unpredictable. She was a delicate child, prostrated at fourteen by spinal trouble, at seventeen her lungs were affected, yet she became the mother of eight healthy children and in addition to her responsibilities for her home sustained, after the birth of her fourth child, the burden of continual preaching. Were the records not indisputable it would be easier to doubt than to believe the story of her endurance on the physical plane alone, but if the emotional strain entailed be included the demands made upon her were surely beyond mere human strength?

Further this delicate child, without formal education or informed guidance, yet made her way through such a maze of church history and dogmatical disputations as, together with a profound and intimate knowledge of the Bible, equipped her intellectually for mastery in argument of her hearers, many of them highly educated.

We need to consider the times in which Catherine lived to estimate the revolutionary nature of her action when she defied the most rigid of conventions—religious custom—by breaking into the hush of a Sunday morning service asking permission to speak! We need to remember, too, that she was temperamentally timid, shrinking from publicity. Not even William who knew her best could have predicted her action.

Catherine was rapturously in love with her William and continued to be. In youth she felt that any hardship was to be preferred to separation. Yet she denied herself the company of the beloved with a persistence that might well suggest indifference were there not proof to the contrary. About this she met regret as she looked back from her death-bed. In one of the long nights of waking and suffering she turned with pleading eyes to Bramwell's wife; they were alone together, Florence acting as nurse to relieve Emma. The younger woman heard the still beautiful voice, gentle but charged with longing, the sound of it dying away into silence between the short phrases as if her thoughts were dwelling in the past. "I regret—I have not got more happiness out of my life—I see I should have done—I advise you not to be such a slave to any work—as to have no time to love one another—to make one another as happy as possible." No time! The inexorable words were written by her own hand across the door leading to many of life's innocent joys.

The love-letters reveal a very practical minded young woman who envisaged the responsibilities of the future, the importance of being able to provide for children and their education and for old age.

Yet it was Catherine who encouraged William to ignore her needs and their children's when the decision to step out of security to become itinerant preachers was taken. And again, when William felt he must stay to work in Whitechapel, it was she who responded with that steadfast, "We have trusted the Lord once for our support and we can trust Him again."

Even her spiritual life ran an unpredicted course. Cradled in the Methodist teaching of the experience of conversion, it did not become alive in her until she was seventeen, nor had she joined the Methodist

Church at that time. She sought with passionate desire a token in confirmation of her faith. But faith so hardly come by for her was rarely rewarded by exaltation; faced with a sea of contrary circum_ stances no instant miracle divided the waters for her, rather it seemed at times that they rose about her as she passed. And here also I found the unexpected. God did not reveal Himself to her as I should have thought that He would. As I look at her unfolded life dare I suggest a reason? Is it that a more sentient response to her faith might have upset the balance of her free spirit? To those capable of intense emotion danger lies in incontrovertible proof. Independence of spirit, vital to love, whether the object be human or divine, may be imperilled by too clear an apprehension and the precious faculty of reason be overwhelmed by fanaticism; then love itself may become more oppressive than hate. Catherine was continually driven by God out from the familiar to the unknown, and every new departure in her life demanded a new act of faith in God. She was not allowed to hear a voice, nor to see a "safe" way ahead. To every fresh call and in the presence of every threatened loss or sorrow her response had to be

"IT will trust and not be afraid." And now, at life's close, after all this walking by faith, will she be granted a "sign"? Will she like

Stephen be allowed to see the heavens opened and Christ there?

Or will she be required to go to the last step of her earthly journey walking by faith alone?

Those who loved her were not aware that Catherine was to a noticeable degree more ill than often before. Everyone had grown accustomed to her mastery of bodily weakness and to her recuperative power. It was not until the Bristol two days' meetings that Bramwell heard from his mother of a swelling in her breast. He was the first to whom she spoke of it. Significant this of her love's home.

The chill of fear must not whisper in that sanctuary. William must be spared; he must not feel the shadow while the substance was

uncertain.

Remembering Mrs.

Mumford's suffering and death, Bramwell at once urged that "the best advice possible should be obtained. Although," he says, "my mother did not seem at all to share in my anxiety." He ought surely to have known her better by now! The fact that when the time came she insisted upon going alone to see the specialist shows how deep was her dread. Immediately upon her return to London an appointment was made through Dr. Heywood Smith* with Sir James Paget.t It was on Tuesday

February 21, 1888, that she set forth in the familiar "four-wheeler" to trundle the long slow journey across London. After thorough examination Sir James Paget—he was very kind but also very frank—

"unhesitatingly pronounced the tumour to be of a cancerous type".

He advised an immediate operation. Calmly Catherine told him her objections. She explained that in a long experience she had never met one case in which the use of the knife had resulted in a cure.

She asked, "How long, then, am I likely to live?" Sir James, not knowing her, attempted to hedge, but quietly persisting, Catherine repeated her question. Finally he told her that in his opinion about eighteen months or "at the utmost two years."

"Two years...at the utmost two years...." The cab is in motion again on its return journey. Solitary within she looks out of the window, on one side, on the other. She said, "It seemed that the sentence of death had been passed upon everything." Anguish sprang into life with the thought, "I shall not be there to nurse

William in his last hour." Is not love's fiercest torment ever in its impotence? Nothing is too hard to bear while love can help. It is when love is helpless that the heart is ready to break. The cab crawls on. No! It flies now, towards home, towards William! "Two years ...I shall not be there." She tells us that her heart was swept with "unutterable yearning"... for William, for the children, for the Army. And now she is on her knees. Did she remember the cab where she and William first saw each into the heart of eachP When

"it seemed...that henceforth the current of our lives must flow together?" I think she remembered. William was at her side then, and she had seen love's future, its togetherness. Now, she is alone and sees the parting that will end their earthly companionship.

The thousand sweet, still joys of such As, hand in hand, face earthly life.} She does not want to die. Her mind and heart are so vividly alive,

* Dr. Heywood Smith, physician; suffered for the part he took in helping the Booths in the Purity Crusade.

+ Sir James Paget (1814-1899), surgeon and lecturer, St. Bartholomew's Hospital, London.

+ Matthew Arnold, Farewell.

so aware of her love's capacity for loving. And, there is so much that she could do, wants to do, wants to see done. She weeps. She prays. We do not know how long she knelt alone praying, but we do know, for William tells us, that when the cab drew up outside their home and he ran down the steps to meet her, she was able to smile up at him. "Drawing me into the room," he tells, "she unfolded gradually to me the result of the interview. I sat down speechless. She rose from her chair and came and knelt beside me, saying, 'Do you know what was my first thought? That I should not be there to nurse you at your last hour'..."? Poor William! He sits as one stunned, while she kneels there close to him, caressing, talking. "She talked," William says, "like a heroine, like an angel to me; she talked as she had never talked before. I could say little or nothing. It seemed as though a hand were laid ypon my very heart-strings."* And now they kneel together hand in hand as at their betrothal. They pray.

William was due to leave on the very night of that black day for meetings in Holland. He tells, "She would not hear of my remaining at home for her sake." Loving-wise Catherine! She well knew how the activity entailed by the meetings would shield him from the full blast of the tempest now rising for all who loved her. On the way to the station the General called in at Headquarters (there were no telephones in those days) to speak to Bramwell, who, according to bad custom, was working there until it should be time for him to leave to conduct a half-night of prayer at Notting Hill. So it was at "101" that Bramwell heard the doctor's verdict from his father. The great building is empty about them; the street outside deserted, as the two men talk and weep. Before they part father and son kneel to pray. I picture them there; these two, so near in love to her and to each other, now united afresh by these new bonds of their grief.

Catherine understood them both and, by the illuminating prescience of her love for them, saw their importance to one another in their great task of making and leading The Salvation Army. It is just as she would wish that when they feel the first chill of her approaching absence they should draw closer to each other. To the end of their lives on earth they spoke of her as if she were but lately gone from them. She seemed still to enter into their plans and hopes. Questions were debated as if what she would think were still important. Their love for her kept alive for them a sense of her presence.

Because his conflict was, at its core, the same for a vast number of Catherine's spiritual children, I include here some account of her son's experience that night, recorded by him at the time. It is not unique, rather is it typical. The links between the early day Salvationists and William Booth and his wife were so strongly allied to family relationships that it seemed natural and proper at the time, that the world-wide family should be brought, as it were, to the bedside of their "Mother", and the experiences of her sons and

daughters shared with Catherine's and William's spiritual children.

In the little book he wrote Bramwell tells, "I left at once for Notting Hill to lead a half-night of prayer...The long ride across the city was filled with the darkest and most sorrowful thoughts, and in the meeting I found it impossible to throw off my burden... after inviting seekers for holiness to come to the penitent-form and several had responded, I spoke to one—I received one of the great lessons of my lifetime from her lips. She was a woman of middle life, apparently a Christian of many years' experience, but now deeply moved, and all she could say amidst her sobs... was, 'Oh, Lord, I want to be willing

—make me willing—let me be willing,' I knelt down beside her, all the gathering storm seemed already to be bursting over me; all that my beloved mother had been and was and could be... crowded itself on the dark horizon of my soul. I can never forget those moments.

Could I for myself say, 'Not my will, but Thine be done'? The seeker at my side went on praying and crying 'Lord make me willing—let me say it'. And at last I cried it also! I joined my prayers to hers.

...Her spoken distress and agony of soul were made a guide and beacon amid the storm and darkness of a terrible trial of my faith."

"We look at one another through our tears and cannot speak,"

Emma wrote to her mother a day or two after that visit to Sir James Paget. Her phrase well described the condition of the family, of all the household. Catherine was loved by them all, and they all felt that she understood their grief. There was a kind of rest of heart for them in that knowledge. One senses it in Emma's words, when continuing her letter she says, "But, loved one, you will know how we feel."® William said of that time, "It was the realization of our grief that filled her heart." From the very first she perceived that her suffering and death would be, as it were, Satan's instrument to challenge the faith and submission of those who loved her. It was not only her dying, it was the unanswered "why" that tormented each heart and it became her care to help them in this testing.

Catherine sent William to Holland on that bleak February night for his own sake, but also because she had already resolved that they all must be helped by her to go on with "the war". Within a few days she had laid her commands upon her two best beloveds. With William and Bramwell, General and Chief-of-Staff of The Salvation

Army, she made "a sort of compact", Bramwell recorded, that business of an anxious kind, which we might, from a desire to save her from pain, keep from her, was still to be brought forward; so that while she could she was to hold her loved place in the councils of the Army, "and many decisions which later proved to be of the utmost importance... were arrived at beside her sick-bed."® Further consultations with doctors, and especially with her husband and family, only confirmed Catherine's decision not to submit to operation. ss of his mother as being "strongly and firmly opposed

to it... We around her were also influenced by the risk of operation arising from the weak condition of her heart... ."7

After the first shock of the disclosure Catherine's strength diminished. Her public work almost ceased. Some things were decided upon in direct consequence of her condition. Katie and her husband were called from France to see her. Ballington and his wife in the U.S.A were asked to arrange a visit. The day of Emma's marriage was fixed. She had just become engaged to Commissioner Tucker, a widower, pioneer of the Army's work in India. Announcing her decision in The War Cry Catherine said, "The recent serious change in my prospect of health (unless the Lord intervenes) has led me to desire that the marriage should take place at an earlier date than had been intended, so that I might have the surer prospect of taking part....°° The wedding day was made the occasion of a great demonstration in the interest of missionary work. The series of meetings described as Two Days with God had continued at various centres fortnightly throughout the spring. William led these, aided by one or more of his family and others. The claims of God and the heathen world upon every follower of Christ, was the advertised topic for the two days' meetings arranged in London, one in St. James's Hall, and the following day in the Congress Hall. The morning of the second day was decided upon as Emma's marriage service. It was the tenth of April, William's birthday (he was fiftynine) and the anniversary of the day when he and Catherine had first lifted love's eyes to one another. In what deeps of love and sorrow they must have greeted that morning in 1888. But the day was to be faced with courage for Emma's sake, and for the people, their Army children, who, by nine a.m., were flocking towards the hall. A missionary meeting, announced as an Indain Durbar, was to take place at night, and the pillars of the vast hall were decked, we are told, to resemble palm trees. The bridegroom had brought a dark-skinned contingent from India to greet the bride, and to plead

India's cause. Bandsmen and others on the slope behind the platform wore yellow, red, or blue turbans. A huge strip of calico across one side of the hall bore the words "The heathen for His inheritance", and on the other "They shall come from the East and the West".

Reserved seat ticket holders (at 5s to help India) were admitted first, and among these were some of the Booths' oldest and staunchest friends. The War Cry named many; I name some, without whose aid the Army could not have advanced so rapidly. Samuel Morley was dead, but up the steps and through the great pillars of the portico came Mr. R. C. Morgan of The Christian, William's first "backer" in Whitechapel, Mr. Billups of pre-Whitechapel days, Dr. and Mrs.

Heywood Smith, Mr. Denny's sons, Mr. Crossley of Manchester, Mr.

Willett of Brighton, Mr. George Studd lately home from China. The crowd followed until every corner was packed with people and the f

windows of the hall opening into the Training College were raised and the class-rooms beyond filled, and still there were people in Linscott Road. These would wait to see "the family" arrive. A pavement artist had drawn a picture of the bride, and reaped a good reward in pence.

The General, by way of apology for the over-crammed hall, said:

"Heaven is the only place where there can be a crowd without a crush!" He conducted the wedding ceremony. Everybody looked happy, or tried to. When Catherine, whose right arm was in a sling, rose to speak all hearts moved in sympathy towards her. She was perhaps the least perceptibly distressed among them. That fine command of self, perfected now, subordinated ll to the opportunity "to reach hearts". Her opening words said so, "I feel sure, dear friends, that you are not expecting me to say much this morning.

The few words I do say I should like to be as the first words I think I said twenty-eight years ago, when I opened my public commission ...that they should reach your hearts and inspire every father and mother here to present their children to God...

As I listened to these articles of marriage of The Salvation Army,* and remembered, as I did, that some persons thought them rather too strict, too severe, I looked back upon my own wedding day. I am very sorry that there was not an organization that would have voiced the desires, and purposes, and aspirations of my soul on _ that occasion, as those desires and aspirations have been voiced this morning; for God is my witness that these have not one whit exceeded those which swelled my own heart that day." She went on to say that from her youth she had held that "whatever we do... we should do all to the glory of God. I had embraced that idea of Christianity early and I can say before God and in my own conscience, that I sought to carry out that principle, and by His grace—

His wonderful grace—though I have not always come up to my own ideal, yet...I have...kept His interests first, as I do now this morning in this marriage. I believe my precious child will do the same.

Then, with a power and vigour that surprised all, she spoke of God's fulfilment of His promise and purpose in her own life; and used her own experience to make a plea that "You should thus present yourselves, your children, your all; for you know we all have a world to give up. It does not signify how we are trained or what were the particular circumstances of our antecedent life, there comes a crisis, a moment when every human soul which enters the Kingdom of God has to make its choice of that Kingdom in preference to everything that it holds and owns as its world; to give up all that,

* See The Salvation Army Ceremonies, Salvationist Publishing and Supplies, Ltd.

and to embrace and choose God." The Army Mother was almost at the end of what she would say on that April morning, and what she said is of utmost significance to Salvationists today, and for so long as there are sinners left in the world. "Pray for us all, and pray for this Salvation Army, because we believe it is the highest embodiment of Jesus Christ's ideas, the nearest approximation to His work now in the world...I believe that we are about the very business! which He set His people to do—the very identical work. There are plenty of people about all other kinds of work... helpful to humanity... I say "Amen, God bless you', but that is not the particular work Jesus

Christ set His people to do. The great characteristic of His people in the world was that they were to be saviours of men—Salvationists."°

There seemed, at.this time, to be a rallying of Catherine's strength.

Possible, was it, to hope? To those at a distance, watching for news of her, it seemed so; seemed so, even to those close at hand. In May she went with William to the Two Days with God held in Glasgow

City Hall and was able to take part. At Exeter Hall, London, another two days' meetings were held on June 4 and 5. Catherine spoke on the morning of both days. William called for a day of "fasting and prayer." The whole Army was praying for her. Multitudes felt as William did when he wrote in his diary, "It seems incredible that she should die...and there are a good many people at the present moment who are strongly believing that this sickness after all is not unto death." Hope for her recovery was springing in many hearts in those May-June days.

Dr. Joseph Parker* invited Catherine to preach in the City Temple.+ On the morning of Thursday, June 21, 1888, that pleasant spacious meeting-house was filled in all its parts, including fringes and aisles. Mr. Denny read the Scripture chosen for the basis for her theme. Catherine Booth stood at the reading-desk of the roomy pulpit, a frail looking little woman, one time "most timid and bashful of all Christ's disciples", now, in a living sense of the words, and to an extent unprecedented in the history of mankind, "Mother of Nations", the first woman since New Testament days whose message reached millions of her fellow creatures.

The mere records of her words cannot account for their effect.

Judged as orator, teacher, advocate, she was among those who excel, but still there was something more, something between her and her hearers, known to them alone. Gunning, distinguished Hollander, religious teacher and author, had listened to the foremost speakers of his day and he declared, "Above them all, to my mind, stands

* Dr. Joseph Parker (1830-1892), English Congregational Minister. Famed preacher, author of People's Bible.

+ Destroyed by German bombs and since rebuilt.

Catherine Booth. I cannot exactly describe the secret of the extraordinary, captivating power of her words, but her address remains unforgettable. Right from the beginning to the end she brought me into the personal presence of Jesus Christ. From the moment she opened her mouth she took possession of her listeners' hearts, and seemed to speak to them, not from without but from within."#

In her congregation that June morning sat a young American, Dr.

Parkes Cadman. Forty years afterwards when he was himself a preacher of world fame he still held her words in mind. He said of them, "I have not heard since, anything which moved me more deeply than that remarkable address, lasting at least one hour and a quarter, delivered in the purest English, with faultless diction, in a voice like the pealing of a silver bell across a still lake." The people assembled to hear her knew that death had her by the hand but, in this her last address, Catherine Booth had almost nothing to say about herself and little to say about the Army; she was swept on in a torrent of desire for the salvation of the world. At the end she sank down utterly spent. It was nearly an hour before she could be moved. The crowd went decorously away and Catherine Booth lived in silence that last spell she would spend in a pulpit.

Here are some of her words, as apt today as on the morning she spoke them, pertinent to this book because they are an epitome of her faith and teaching. Here in her simple logical fashion, she opened her thoughts and we may see what she believed and what was her life's purpose. Here, too, spoke the Mother who would, with her last breath, raise up children of the Spirit, like-minded, for the honour of Christ and the salvation of the world. She spoke of the duty of spreading Christianity throughout the world..."I think there would be no division of opinion with respect to two or three facts... the first is, we have made very poor progress so far, even in making known Christ as a Saviour from sin and hell. I have been appalled and amazed at the comparatively few I have met, who have understood that the realization of the forgiveness of sins is possible!

... They do not appear to know that Jesus Christ is a positive, present Saviour.... Perhaps on no point has The Salvation Army suffered persecution more than on this one point of its teaching: that it proclaims a Saviour not only willing to pardon but who does pardon absolutely, and who communicates a sense of that pardon by His

Holy Spirit to the hearts of those who truly repent and sincerely believe. And that He not only washes their past sins away, but has the power to keep them from their sins, and will, if they trust in Him, enable them to live in righteousness and holiness all their lives, walking in obedience to His commands, keeping that inner law— the law of Christ—which is the most perfect law and fulfils all others...As I have looked round our towns and cities, and observed the marks of misery depicted on thousands of faces I meet

with, I feel, oh, for a trumpet voice! Oh, for some mighty herald that would get up on every kerb-stone, or every other available space, and proclaim to this poor world, full of hungry souls, that there is peace, pardon, purity for them, and power in a living Saviour to keep them from sin...

"There can be no dispute, I suppose, as to the fact that we have made very poor progress in the conversion of the world. Not only has our progress been slow in making a Saviour known, but in bringing people to Him where He has been made known... Sin, and the outcome of sin, which is misery, are everywhere prevalent, just as much amongst the rich as amongst the poor, amongst the educated as amongst the illiterate. Sin and misery everywhere—changed in its outward forms since apostolic days... but, however genteel and civilized evil may.be, it is evil still, and whether an evil heart beats under a broadcloth coat or a fustian jacket, it brings forth the same bitter fruits of sorrow...From the manner in which many speakers and writers arrogate all civilization in the world to Christianity one would imagine that they had forgotten there was a civilization in existence long before Christ appeared on the scene. I grant that civilization follows in the wake of Christianity; but Christ did not come to civilize the world, but to save it, and to bring it back to God....If I understand the Bible rightly, it appeals alike to civilized and uncivilized. It makes no distinction between the sinfulness of civilized and uncivilized men... Let us, therefore, be careful to distinguish between civilization and Christianity, and do not let us arrogate to ourselves all the civilization of the world, for it does not belong to us. We have nothing to boast of short of salvation. We have not a single disciple, baptized person, or professing Christian to be thankful for who has not experienced a change of heart; who has not been made out of falsehood into truth, out of dishonesty into honesty, out of uncleanness into purity; who is not transformed in the spirit of his mind, and renewed again after the likeness of God. Oh, that God may use me to be the means of imprinting this on your minds and of helping you, in future, not to be satisfied with, or glory over, anything short of this in connection with all your religious work! Jesus Christ came, I say, to rectify men's hearts

... when you have got man right with God you will soon get him right with humanity, with himself, and in all his relationships

... Then it follows that, if this be true, all missionary, ministerial, evangelistic, or Salvation Army effort that fails in accomplishing this is a farce and a failure...

"All who know anything of the salvation of God must feel with me here; that if we cannot cover the earth with the knowledge of it, then we should cover as much as we can...I think we are bound to do this for the peace, purity, goodwill, beneficence, truth and justice which always follow in the wake of true Christianity.

'Ah,' you say, 'these things do not follow in the wake of all Christianity.' But I am talking about the genuine thing, Christ's Christianity, and I say, if these results do not follow, it is a bastard 'Christianity

..+. Real Christianity inculcates and implants the love that worketh no ill of any kind to its neighbour; the love that seeks the good even of its enemies... That is real Christianity, and wherever that goes peace and goodwill are found...

"Are not we who love the Lord Jesus Christ bound to do something for His sake? ... Will He be satisfied with a paltry percentage of the human race, as the result of the travail of His soul Who tasted death for every man, and Who wills that all men should be saved

... He wants His prodigal children brought home. He won't ask you where you worshipped, or what creed you professed; but He will ask for His prodigals—those whom you have won for Him. Will you not set to work to do something for His sake? ... God has arranged to save men by human instrumentality and if we have not succeeded in the past we are not to throw the blame on Him...

If Christians were only half as diligent as husbandmen the world would have been saved long ago... What is wanted, I say, is a force of spiritually equipped and determined men and women to take the world for God...

"Look at the world again for a minute. Here are the millions of men entrenched in their wickedness; entrenched behind all manner of refuges of lies, enamoured of their sins...There they are, satisfied with their sin so far, because, poor things, they won't allow themselves to think... How are you going to get them down from their tower of self-satisfaction, sin and pleasure? Do you think they are coming down by your saying, "Here, come along; hear me; let me preach to you. Come and be converted'? Oh, no, the Christian church has been trying that game too long. The people are far too busy. They turn round and tell you so... Listen to what Jesus Christ commissioned

His disciples to do. Not to ensconce themselves in comfortable buildings and invite the people to come, and then, if they would not come, leave them alone to be damned. No! No! He said, 'Go ye,' which means 'go after them'. 'Where, Lord?' 'Into all the world.' 'What to do?' 'Preach the Gospel to every creature.' "Where, Lord?' 'Where the creatures are. Follow them.' If ever you are to get this work done it will be by pressing God's truth upon the attention of men and making them hear, and think, and feel; and it must be done by men and women who have themselves experienced and are living in the practice of what they preach... A great deal of the truth preached nowadays would not cut the wings off a fly, much less pierce asunder the soul and spirit. You must preach God's justice and vengeance against sin, as well as His love for the sinner. You must preach hell as well as heaven. You must let your Gospel match the intuitions of humanity, or you may as well throw it in the sea... The great want in this day is truth...Tell a man the truth about himself, then the

truth about God, then the truth about his obligation to others. That is, if you believe the things I have been saying are true...

If it is not true, be done with it. If it is true, act upon it!"

In closing came the only words in her address which may be linked with her condition. She said, "When we come to face eternity, and look back on the past, what will be our regret? That we have done so much? Oh no! That we have done so little... Friends, take these few words home to your closet, and ask the Spirit of God if they are so...and go and bring forth fruit accordingly! May God bless and help you; and may we meet at the right hand of the Throne, for Jesus' sake, Amen!"??

Salvationists and friends gathered at the Alexandra Palace on July 9, 1888, for the Annual Day of Thanksgiving. The Army Mother looked on for a few minutes from a distance. She felt "unutterable things". Whatever hopes her dear ones and friends harboured for her, she looked steadily forward to the limit set for her life on earth.

She knew that she would never again see her Army children gathered for prayer and praise on a "Palace Day". The next year she sent a message. She said, "My heart is filled with wonder and thanksgiving in remembrance of the mighty things God has done...I picture to myself your happy faces, and listen to your joyous songs, my heart goes out in a fervent prayer that this day may prove the renewing of your inward strength..."¥ The months following the discovery of Catherine's illness brought a series of uncertainties; helpful, mainly, to cloud with hope the blinding glare of inevitability from those who loved her. Treatments were tried; the dear patient was "seen" by one expert after another, but on the whole Sir James Paget's verdict stood unchallenged. The seeming increase of strength that had made the last preachings possible now flagged. The active right hand became incapacitated. She could no longer make her pen fly over the pages. She must dictate, and though her letters were as usual taken up with the one to whom she wrote, or with the "blessed war", we may legitimately read into a sentence here and there an echo of what she was saying to herself about herself; for instance in this letter to Captain Charlotte

Stirling, "I pray continually that His grace may prove sufficient for you, not only till the end of this iniquitous imprisonment, but for a valiant and victorious fight with the powers of darkness to the end of your life...I would specially warn you against allowing your present distressing circumstances to cast you down, or lead you to

fear that this event has happened outside the divine programme. I know how cunningly Satan can misrepresent our very highest blessings and honours, making them appear as misfortunes...Try to leave the interests of the war and the fate of your comrades in the hands of your Great Commander... Don't let Satan make you afraid that the great and most comprehensive promises are not for you."

Catherine's knowledge of the devil's tactics prepared her to meet the "last enemy". For her faith included the recognition of the existence of a spirit at enmity with God and working for the destruction of man.

From a child she had been, as it were, on speaking terms with the devil.

Strange as it may seem to some, I am convinced that her belief in the devil, and familiarity with his ways, strengthened the loving, believing submission of her spirit to God as she went down to death. Stead observed, "Her belief in the devil was a constant tonic which supplemented the stimulus and the energy of her abounding faith in the everpresent reality of the active love of God."

The sea was one of Catherine's loves: "The great and beautiful sea." She had herself already chosen a Home of Rest for Officers. It was the last house on the east cliff of a quiet little town on the Essex coast, Clacton then being in sharp contrast to Clacton now,

There she went for a long stay. Before her return from the coast to London, it had become clear that a quieter and more secluded dwelling than the home-cum-headquarters on Clapton Common would be necessary.

A house was taken on a newly developed estate near Hadley Wood. Here, from Clacton, the dear sufferer came amd gained some refreshment in the restful surroundings. Mr. Billups, oldest among her friends, supplied a horse and brougham. She was able to receive visitors, and among them Stead, who wrote, "Dear Bramwell, I was with your mother last night and had a very good time...I would like to go back. One thing I am quite sure of and that is that it is a sin

... not to have an intelligent and sympathetic stenographer or a person with a long memory constantly within call of your mother. If I had no other work I would volunteer for the post in order to secure for the benefit of the Army her reflections upon all things... Pray pardon my vehemence*'..." This suggestion was followed. (Later, at Clacton, screens were arranged near the door so that Catherine did not know when a shorthand writer was present.) Conferences on Salvation Army affairs were held in her room. A small house nearby had been acquired for Bramwell so that he could be at hand daily. To Hadley Wood came

Ballington and his wife and baby son, on a brief visit from his Salvation Army charge in the U.S.A. Lucy, Catherine's youngest daughter, was in close and loving waiting on her mother. For duties needing more trained care, Captain Carr (a nurse) took charge and was at Mrs.

Booth's side to the last. She was a gentle, firm woman, one of those "born" nurses. "Carr... you have been good to me—more than a nurse—you have been a daughter,"!'7 Catherine said to her when the

end was near. In the spring of 1889 a new method of treatment by electric needles was under consideration. It was declared to be a "successful remedy for cancer" and had been favourably reported on in the British Medical Journal. Investigations showed that some patients seemed to have been cured. In May Catherine underwent a series of these electric treatments, given under an anaesthetic.

Much intense suffering was involved and signs of improvement were soon seen to be but temporary.

Meantime Emma, with her first-born, returned from India. Lucy had fallen ill. Florence (Bramwell's wife) records of her presence,

"Emma is...such a strength of love and kindness."!8 The shock and strain of the electric treatment had a bad effect on the heart, and Catherine was much more manifestly ill. The doctors said, "Back to the sea." For how long? "Four or five weeks." But the sick woman knew better. On her way to Liverpool Street Station she talked of her experiences among the people; talked of that first "campaign" in Rotherhithe; of her meetings in the East End and in the West End.

Driving leisurely along the streets, she looked her last upon the great city. Catherine was withdrawing from the multitude to whom her life had been devoted, to lie where she could see out over the far spaces of the waters and look farther still, forward to the eternal shore. After her arrival she wrote, slowly now, with her left hand, a brief note to William: "My dearest Love, just a few lines to say I am some better today. The journey aggravated the thing very much and I have suffered a good deal, but am better today. I like the place very much. I see what you mean more than ever I did, by being retired and shut off from the public gaze—if only it were nearer

London so that you could get easier, I should propose that we took it and lived here while I need a home. The south room is too hot for me to go in now, and I feel sure will be as warm a winter room as I should find anywhere, having the south and west sun. However, we shall talk it over when you come. I am so sorry to hear you were feeling so down, tho' not surprised. Bless you. I wish I could cheer you. I could cry all the time if I allowed myself...but I battle against it, and try to be as cheerful as I can for your sake.

I know I have loved you and do still, as much as any wife living...

The Lord Himself bless and comfort you and bring you to me once more in peace..."

They talked over her proposal and it gave William a brief happiness to arrange for the Clacton house to be their home, as she wished. A gift from Mr. Frank Crossley made it possible. The Booths rented the house from The Salvation Army. A suitable staff was installed, and offices arranged so that the General and others could be at work without disturbing Mrs. Booth. Staff-Captain Beard, an honorary

Salvation Army officer of comfortable means, provided a carriage for her use. She had always enjoyed driving. The sea, the country,

the skies, all were beautiful to her. But less than six weeks after her arrival in Clacton came the morning when, having started out, she asked to be driven back. "This will be my last drive, Emma," she said as they went into the house together. After this there were little strolls along the cliff, sometimes leaning on William's arm, but by October there was no longer strength to rise, and she was confined to her bed, placed at her wish so that from it she had a view of the sea. I have found one more scrap to William, characteristically undated, "My darling One, I never thought of you wanting a line or you should have had [a] better one, but you will accept this, just to assure you of my fullest and most satisfying assurance of your unalterable and eternal love to me. I have never doubted the possession of all your heart from the day you first declared it mine. We were wed for ever and though

I go first you will soon follow and we shall find our all again in that eternal day, Amen, Amen. Good-bye darling till then. I shall be the first to greet you on the eternal shore with all our children and thousands of spiritual children from all lands. Yours as ever. Catherine."

The only alleviation of the now increasing bouts of pain came from the excitement of hearing news of the Army. This was especially so in the long, often sleepless, nights. "And so it came about," Bramwell's narrative tells, "that ...news of the Lord's battle in some struggling little outpost or dismal slum, the tidings of a new conquest for the Cross from Ceylon or New York, succeeded in... bringing back to the dear worn features the radiance of her own days of victorious contact with the enemy." From time to time all her family and many of her visitors brought this kind of news. But even so, the very love of the fight that quickened her life's pulse intensified her grief. Bramwell says, "She mourned her coming withdrawal from the battlefield, with many tears and in deep dark anguish of spirit...It was in these inner conflicts that she seemed sometimes to suffer more than when the cancer rendered her whole body a house of torture."*® To Mrs.

Irvine* one of her spiritual children, Catherine had written years before, "My dear friend, this is the lesson that life is designed to teach us, that God is enough for us.,?° The lesson is not yet fully learned by her own heart. This slow dying; this conscious laying down of arms in the midst of battle: this bitter draught of love's impotence is the cup she must drink. And because her love's spring is in God, this last conflict must centre on Him. This is the anguish: God could help, "Lord, if Thou wilt, Thou canst..." and the answer is He will not.

How simple now faith's walk in the past appears as in her helplessness she looks out from her "prison" over the restless waters. How joyful now seem battles with the "world...and the devil'—the flesh had long since been made subservient. But now? Now the * née Billups.

"poor body" was to become, as it were, the wood of her love's cross.

She was always a little scornful and greatly impatient of the limitations of the flesh and its demands. "If only I had a better body," she used to say. Now, on the common cross of pain, she is to prove for herself and to demonstrate to others that death, no less than life, "is designed to teach us that God is enough for us". She knows the pattern of death ordained for her. As Stead put it, she received

"two years' notice to quit". Not for her the sudden call, the swift parting, nor the gentle fading of faculties that creeps on life in old age; but when her powers of heart and mind are in full vigour, her influence at its highest, she is ordered off the field, to lie helpless, racked by pain and dying by inches. She had heard the word spoken

"signifying by what death... [she] should glorify God." It was not a premonition but a fact to be faced in the cold, clear light of reality. She wrote for the 1889 Self-Denial Appeal, "If the Lord were to ask me to deny myself of almost all I possess how easy it would be in comparison with what He requires from me just now, for I am realizing more fully than ever how much harder it is to suffer than to serve; nevertheless my soul bows in submission to my Heavenly

Father."** This was no figure of speech. Strong-willed, independent, mothering Catherine Booth exemplified in her life to the last, her own definition of her faith, "I don't believe in any religion apart from doing the will of God." In death, and especially on the way to death, her life testifies that to do God's will is still her supreme desire.

Someone said to me, "The doctrine of 'doing' was the Booths' bane." A grain of truth this: two grains perhaps, applied to Catherine.

It is because her love is so prolific of ideas, her capacity to see what ought to be done for people, so clear so confident (at least to herself) that to be deprived of power to act is, for her, a kind of second death. Impossible to think of her lying on her death-bed, mind and heart so alert, and not remember that half whimsical, half indignant,

"How can I see the poor things going wrong and not put them right?" Here is pain for her: she is now no longer able to do anything.

Is not love's service love's joy? And may not love's last sacrifice to God be to offer up that joy? To cease from serving? To be loving only? To testify in these new conditions that "God is enough"? To bow to Divine Love's ordinance, though the reasonableness of it be hidden? To believe though she could not see! She wrote once, "How precious it is when we see as well as believe but yet more blessed to believe and not see. Lord! work this determined, obstinate, blind, unquestioning, unanswering faith in me."?2 I think that that prayer was answered as she took her slow, painful way out of mortality.

God gave her for her dying a secret spring of strength that made her independent of outward signs. "I feel the power to leave all in the hands of God." She had felt that power at seventeen when she

thought death was near and now at sixty when death is ordained she still felt it and nothing can rob her of the possession.

She divined that her dear ones coveted for her a sign from heaven at the last. Her logical turn of thought, so baffling in life's beginnings, helped her now. She wants to lead all who loved her to the same conclusions. "One of the hardest lessons that I have had to learn," she said to her son-in-law Arthur Clibborn, "one that I think I have been learning more effectively the last few years, is to discern between faith and realization. They are entirely distinct the one from the other, and if I have had to conquer all through life by naked faith...I can only expect that it shall be the same now. All our enemies have to be conquered by faith, not by realization, and is it not so with the last enemy, death? Therefore, ought I not to be willing, if it be God's will, even to go down into the dark valley without any realization, simply knowing that I am His and that He is mine? And thus repeat in the last struggle my life-lesson? Yes, if it please the Lord to deal with me thus, I am quite willing. I can accept it. And however blessed it would be to see His face, if He deprives me of that sight, I am willing it should be so. How can I conquer by faith fully, unless I go on to the end without realization, simply trusting in His eternal covenant?'

Catherine positively refused all opiates. Not until August 1890 did she consent to occasional injections of morphia. She was determined that if possible her mind should be at her command to the end. Pain was the price she would pay that she might still tell her love, and as her son put it "occupy herself with matters concerning 'the war'."

She had her heart's desire. Begbie could not bring himself to quote William's diary describing her sufferings. As our thoughts dwell with her through the last lap of her life, we should keep in mind that pain had become a permanent ingredient of it. It is in the midst of suffering that talking to a small group of visiting officers she says, "I don't want you to regard this affliction as having come upon me in consequence of my work. I don't think it has. We don't understand God's dealings in this world...

We shall never understand till we get beyond death's flood. I am afraid that a good deal of the religion of this day has put suffering quite out of its account. It does not seem to recognize that God has anything to do in the way of pruning and disciplining His saints through the furnace of affliction... and through them of influencing others. Look at the martyrs! Think what they endured."24 On another occasion when a visitor, sympathizing, said,

"I wish I could bear it for you." Catherine replied, "Ah, but perhaps, then, God's purpose toward me would not be answered."

Who shall say that it was not of God's mercy to William Booth, as well as to those he succoured, that on his way home at midnight on a cold winter's day early in 1888, he saw men lying in the recesses of a London bridge? What he saw led to the vast and various undertakings known now throughout the world as the Men's Social

Work of The Salvation Army.

From the first, to him, horrific discovery that men were "sleeping out all night on the stones" to the decision to act was but a matter of hours. Bramwell, who had looked in for "business" with his father before breakfast, found him in his dressing-room and was given a dramatic account of the night's discovery. Before the General had finished dressing he had given Bramwell orders, "Go and do something... get hold of a warehouse and warm it, and find something to cover them."*> Thus "shelters" for men, and their quickly following benevolent derivatives, came into being. The Booths tackled the venture with their native vehemence.

They gathered masses of information; and the more they discovered, the greater the need was seen to be. Opening the first night-shelter was like diverting an underground stream, bringing the dark and sluggish waters to the surface. At first there seemed danger that the new "doings" might be flooded before channels for the oncoming stream could be prepared.

Begbie, telling the story of William Booth, recounts, "The Shelter and Food Depots which he had set up in 1888 were besieged by crowds of the homeless whom he could not house, and of the hungry whom he could not feed."?* Perhaps the first beneficiary of what came to be known as the Darkest England Scheme was its heart-broken founder! Begbie called the book In Darkest England and the Way

Out,* written to launch the scheme, "at once the burden and the blessing of William Booth",?*while he must wait for his wife's death.

It helped to sustain them both. Writing it was reserved for William's hours at Clacton; much of it was actually written in the sick-room, where he and Catherine discussed their notions and read together what he had written.

Late in November 1889 there were two days' meetings at Exeter Hall, followed by two days' Staff Officers Councils. A deputation of eighteen officers went to Clacton to see the Army Mother. The party travelled down under a leaden sky through snow-covered country.

The gloom without, one of them said, seemed to accord with the * Sir Henry Stanley's book In Darkest Africa had just been published,

1890.

sorrowful looks of the little company. Mrs. Booth had passed a very suffering night, but one of the visitors reported that there was "less trace on her beloved features than we had feared." Bécause there was not room for chairs the officers knelt round the bed. The Army flag was draped at its head. Emma led the singing of "Oh, Thou God of every nation, we now for Thy blessing call... Bless our Army."

The words, written (in 1882) by Colonel William Pearson, well expressed the desires of those early-day leaders, especially the second verse which runs Fill us with Thy Holy Spirit; Make our soldiers white as snow; Save the world through Jesus' merit, Satan's kingdom overthrow.

Bless our Army!

Send us where we ought to go."

Cadman, by then Colonel, was to lead in prayer, but he and all were weeping. It was a moment before he could recover himself, and then he poured out his heart to God and "his prayer seemed to nerve and compose all present". Colonel Dowdle, formerly a railway guard, said a few words, "We rejoice to be able in the name of the Council, to express our loyalty to the General, to the whole of his family, and to yourself." Commissioner Howard—who became the Army's second Chief-of-Staff—told about the meetings and "our determination to stand by the first principles of the Army... upon which you and the General founded your work... our form of constitution and government. We have determined... that there must be no distinction between the spirit in which we transact business and that in which we conduct a holiness meeting... we must and will do all in the name of the Lord Jesus; in the power of the Holy

Ghost."?° At first the Army Mother was too overcome to speak; but after a moment she said, "...I should have to be a great deal more stoical than I am, not to be deeply touched by this manifestation of your affection." After forceful words about the Army's principles, she went on, "I am surer than ever that they are right principles, indeed that they are the only principles by which to push successfully the salvation of the world...the persecution, opposition and misrepresentation that we do receive, rather than being any discouragement to us, should on the contrary be regarded as the glorious proof... that we are on the right lines, doing the work to which Jesus Christ has called us..." Of herself she said, "Realizing that I must soon leave the battlefield, it has been a special joy to me to know that there are so many young in the ranks... who, when we have left the field, will leap into our places and go on with the war." Looking

affectionately round upon the men and women, whose faces turned to her were wet with tears, she said, "I value your expression of affection ...I thank God that, notwithstanding all the defects and imperfections I see in my life and work as I look back...I can say that by His grace I have always kept the interests of His Kingdom first." As they left, each touched her hand. Colonel Barker alluded to his conversion under the old railway arch in Bethnal Green, and spoke of his work in Australia. She replied, "Give the Australian soldiers my love. Tell them that I look on them and care for them just as for my English children, and expect them to gather in many, many a prodigal child who has wandered away from his Father's house."°° In December strength seemed to be failing. Heart attacks became more frequent and left her exhausted. There were serious haemorrhages, and on thé doctor's advice the family was summoned. On December 15, 1889, William wrote in his diary: "My darling had a night of agony. When I went into her room at 2 a.m....they were endeavouring to staunch a fresh haemorrhage... After a slight improvement another difficulty set in... After several painful struggles there was a great calm, and we felt the end had come. The whole household gathered in her room. My darling thought herself to be dying... The beautiful, heavenly expression on the countenance of the beloved sufferer, her marvellous calmness and self-possession, the words of semi-inspiration...made an impression on the hearts of all present such as could never be erased."3?

More than once the household was gathered in Catherine's room, when she spoke a word of farewell to each, sometimes light-heartedly as to Mrs. Dutton, cook in the Booth household for years, saying with a smile, "Stand where I can see you, Dutton. I am going to eat the angels' food. I shall never be faint any more." Mrs. Dutton was weeping as Catherine said that Emma and the General would advise her about her wayward son. "They will help you to be a little tender with Tommy. I wish I could have seen the boy. Tell him it pays to be good, and he ought not to risk losing his soul. Don't be afraid of boring him... people who won't serve God ought to be bored.

Bore him until he gives in. Give my love to your mother and your poor old father, too. Is he ready?" Pausing for Mrs. Dutton's "Yes, ma'am."*? Later, of heaven, she said to William, "I feel like flying.

I don't believe I shall be fastened up in a corner...I shall come progging about if I can." Railton came in and turning to him she said, "I shall see your mother. What shall I say to her?" Soon they were singing together My God, I am Thine; What a comfort divine, What a blessing to know that my Jesus is mine!**

It was in the words of this verse that assurance of her own salvation had come to Catherine as a girl; the song was for her a psalm of triumph and often sung at her bedside. Once she turned to William and said, "Don't you remember in Cornwall how they used to sing it?" adding, "I have not been able to sing, but I shall soon be able now." Her inability to sing had been a little grief to her ever since she and William met.

Mrs. Oliphant* entered the room during the singing and in response to a call from Catherine came and knelt at the bedside. "Célestine, you must do credit to your Dutch history, and be as brave as a brick for the Lord. They were a brave lot, those old Dutch. Strengthen your husband's hands. When he is weak, you must be strong...God has seen the sincerity of your father's heart, and He has brought you as a family into The Salvation

Army...Hold on...God could save the world in a few years if all His people were faithful."*4 On December 19 she sent a brief message to her Army children in all lands, "The waters are rising, but so am I. I am not going under, but over. Don't be concerned about your dying: only go on living well, and the dying will be all right."2° Another time she said to William, "Pray with me a moment.

It always does me good. Put your hand on my head." The strain of all this was fearful; William would pace up and down after coming from his wife's room, weeping, saying, "I don't understand it!' 'and then fall upon his knees in an excess of grief.*° Bramwell wrote, "Her state of exhaustion seemed to leave no possible hope of her spending Christmas Day on earth.

Throughout its hours her family waited for her last word..."

But to the amazement of all including the doctors, towards the evening of Boxing Day she began to revive. From now on there was a rhythmic recurrence of periods of intense pain and exhaustion, in any of which her physicians considered that she might die.

Once when her husband and children stood around her bed listening to one of those "farewells", she said, "I am so disgusted with myself in many respects. I don't want you to publish [abroad] what

I have done... if only I had had more faith I might have achieved so much."*? Every time she spoke to visiting groups of Salvationists, words slipped in that show her thoughts dwelling on the little she was, and the wonder of God's work in her. Eagerly now that life was finished, as when her activity was at the peak, she attributed all its good to God; and wanted those watching dear ones, wanted all the world, to see as clearly as she herself saw, in the revealing light of life's evening, that it was not God's fault she did not do more

—do better. She spoke lovingly of the absent. Kissing a letter from Katie she murmured, "My darling first-born girl, she is a brave * Célestine Schoch, daughter of Staff-Captain and Mrs. Schoch, Honorary

Dutch officers. Her sister married Herbert Booth. See page 443.

beautiful soul." Of her brother she said to Eva, "Write to Uncle John...I have tried hard for-his soul, but he would not yield...

Eva, you will write him? Tell him I kept his photograph on the mantelpiece until the last."

Contemplating the wonders of the world to come, Catherine talked, without a hint of embarrassment, of speaking "in the celestial language to Abraham, Job, David and Paul", and with the same naturalness up to her last hour on earth, she gave everyday doings their due place. She did not discard life because death was at hand. To her there was nothing in time antagonistic to eternity. God, who bid us pray for daily bread, would not, she was sure, be affronted by a practical "I shall ask Jesus to give you a fine day for my funeral,

Emma, so that you mayn't take cold."

At one moment she seemed to her watching loved ones to be almost within sight of the heavenly city, and to be done with earth's affairs. "You are drawing near the end with me, Emma! Don't you realize, as we approach it together, the immortality of the soul?

The soul can never die. As soon as this poor decaying body falls off, I feel, I know, that my soul will spring forth into life still more abundant."8

But quite as definitely, at another moment, her thoughts were of things down here. "Herbert, let the coffin be plain

—such as will be in keeping with the life I have lived." Or again, when her daughter was helping Carr to dress the breast, "You need not hurry, Emma! there is plenty of time. I have no train to catch... now, but the chariot." "When will the boys come?" Told "At eight", she said, "Then I shall wait till they come and afterwards I shall sleep

....it is only going to sleep you know...and Eva don't forget that man with the handcuffs on. Find him. Go to Lancaster jail... tell him your mother prayed, when she was dying, for him, and that she had a feeling in her heart that God would save him. And tell him, hard as ten years are, it will be easier with Christ than... without [Him] ...I did want to have done something for the prisons and for the asylums."*° Bramwell brought Catherine quietness of spirit when no other could. Her very love for William made her want to spare him and when her distress seemed for the moment beyond endurance, she called for Bramwell. His sensitive, imaginative nature made his mother's pain, the mystery of it, a continuing torment in him. The repeated journeys down to Clacton for a few hours at her bedside were an exhausting addition to the work in which they were all engaged, most of all for Bramwell, because on him lay the heavy burden of administration in addition to his public work. He would often rush down to spend the night, or most of it, with his mother, leaving for Headquarters by the early morning train, only to repeat the journey next evening. "Kiss Mama for me once every hour till

I come again," he wrote to Emma; and it was to Emma, years

later, that he wrote, "Tomorrow will be the fourth. I shall join with you on this day of great mystery in renewing every covenant we have taken in the past, of faithfulness to God and to that One we loved and. love."!° Of course it was their love that multiplied their grief. It may seem strange today to find both love and grief so freely expressed.

This came largely from Catherine's example. She loved and never hid her love. The spontaneous expression of love for her husband and children was "her way" and they all grew up like that. To The War Cry William wrote, "The mystery...of God's dealings with us ...is past finding out. The permitting this terrible disease to come upon my dear wife...and to allow her to come down to Jordan again and again, during the last seven days, has been more perplexing still... Only on Friday last she fell into one of those death-faints with which we are growing quite familiar...she murmured, 'I am in His arms, He will not let me drop'. And yet on that very night there came a strange rallying to life."** Even in the midst of this, there were seasons of joy. William wanted to hold these hours for memory, and tried to record them in his diary. Once he wrote, "I sent them all out, resolving to have the remainder of the night alone with her. What passed that night can never be revealed. It will never be half remembered by myself ...It was a renewal, in all its tenderness and sweetness and a part of its very ecstasy, of our first love. It seemed, I believe to us both, in spite of all...a repetition of some of those blissful hours we spent together in the days of our betrothal. Oh, the wonderful things! We were in Jordan together...

I saw how exhausted she was... when I made as though I would leave her she upbraided me in the gentlest... manner, by saying...

'It will soon be over and what matters a few hours shorter or longer now? I have done with the body... "42 Of another such occasion when they were alone William records, "She took hold of my hand almost at the very beginning, and took the ring off her finger, and slipping it on to mine, said: "By this token we were united for time, and by it now we are united for eternity.' "%*

Many times she thought death was at hand. Bracing herself for the parting seemed to revive life in her. More than once she bade them, "Take hands with me, I cannot get hold of all your hands, so Emma will be on one side, and," turning to William, "you, Pa, the other... I shall feel I have got hold of you all till the Light meets me...Love one another...Stand fast together... What does it matter what the world says about me? Not a bit, not an atom."

Bramwell wrote of the love that beamed in her beautiful face, and she spoke, looking from one to another, "Oh, be not faithless; I have been so wanting in faith...If I had had more faith and been more courageous. .." Tears flowed from her eyes. "Have faith in God. Don't be afraid of the devil...I am going into the dark

valley believing..."4* Then, after a pause she said to William, "Let us have a song my precious One—my dearest," and again the sound of singing drifted through the house and her favourites were repeated over and over again, "My Jesus, I love Thee, I know Thou art mine...I1 will love Thee in life, I will love Thee in death and praise Thee as long as Thou lendest me breath". Between the verses she spoke some particular word to this one or that one as thoughts arose in her mind. "Bramwell, I have had your boy here [his children had each been brought for a last kiss and blessing]. Mind how you train your children. What is it that Jesus said? They are in the world.

I pray not that Thou shouldest take them out of the world but keep them from the evil..."

At one of these "partings" Catherine said, "You who have joined hands with me, as we stand in the midst of this Jordan, there are not stones that we can set up as an altar, but... promise me that you will be faithful to The Salvation Army... You promise?... All of you?" All respond. "Say it one at a time...that I may know your voices." Bramwell first answering, she said, "I gave you up to God when you were younger than your baby downstairs, and consecrated you to be a preacher of holiness .. ." Herbert promises and his mother responds, "I believe you will." And so from each, to each, a word.

Bramwell says, "No sudden glimpse through the gates of heaven, had they opened for her quickly, could have borne such transcendent testimony of our [Christian] faith as the way in which it sustained her...through constantly repeated death-partings."*

To everyones amazement she gained a little strength.

By January 30, 1890, she had rallied enough to hear an Army band play and afterwards to receive the bandsmen.

They come marching along the grassy cliff top, playing Salvation Army tunes. Standing in the chill sunshine, under the window of the room in which the Army Mother lies, they play one of her son Herbert's compositions : its words familiar now in half a dozen languages to Salvationists all over the world:

Grace there is my every debt to pay, Blood to wash my every sin away, Power to keep me spotless day by day, For me, for me!*® (Eleven years before this visit there was only one brass band in The Salvation Army, composed of a father and his three sons. In 1890,

8,550 bandsmen had been added to their number.) Herbert Booth, who has been campaigning with the band, is present and recounts for The War Cry, "Mrs. Booth: had summoned strength and consented to see the band lads (twenty-eight)...They piled their instruments in the garden, left their coats and shoes in the hall, and mounted the |

staircase jacketed in red and holding their white helmets in their hand...They formed in a semi-circle round the bed... The bandmaster [a converted drunkard] wept, but could not speak." He had brought a letter, signed by himself, which he handed to Herbert to read. I quote a few lines of it: "We wish to assure you, as you near the land of song and of all kinds of music, that the Army bands exist

... With the sole purpose of luring Satan's slaves to the service and happiness of their true Master, Jesus Christ... We have sorrowed over the terrible suffering ...of your mysterious illness, yet our faith has been strengthened... Reckon on us on earth and in heaven as your loving and faithful children... Signed, on behalf of The Salvation Army bandsmen of the world, Harry Appleby, Bandmaster."*?

All Catherine said in reply is worth consideration. Here is part:

"It is very kind of you to come and play to me...I have enjoyed it...I wish I were stronger that I might say more of what is in my heart ... especially the importance of keeping your music spiritual, and using it for the one end...I had always regarded music as all belonging to God. Perhaps some of you have heard me say in public that there will not be a note of music in hell, it will all be in heaven, and God ought to have it all here...The church has strangely lost sight of the value of music as a religious agency. I think God has used the Army to resuscitate and awaken—to create it in fact, and while the bandsmen of The Salvation Army realise it to be as much their service to blow an instrument as it is to sing or pray... and while they do it in the same spirit, I am persuaded it will become an ever-increasing power amongst us. But the moment you, or any other bandsmen, begin to glory in the excellence of the music alone, apart from spiritual results, you will begin at that moment, to lose your power... You see, when you separate the divine from the human, it ceases to have any power over souls. Don't forget that. I never expected to hear any more earthly music. A fortnight ago I thought I was almost within hearing of the heavenly...but here I am, shunted, for what purpose I don't know, but one purpose has been to see your faces. [I think she smiled on them at this moment? ]

I think you have formed far too high an estimate of me and of my work; but any blessing I can be to you...I give it to you with all my heart. I feel you are my lads. May God bless you all and keep you—keep you all faithful and make you all valiant soul-winners."*8

The General then came in. He shook each man by the hand, and said a few words, and all knelt. The bandmaster, who had not been able to command himself sufficiently to read his letter, was now able to pray, spontaneously telling out his feelings, "Dear Lord, we have very little human strength and ability, but such as we have shall be Thine. Our precious Mother shall not be disappointed in us, and her trust shall not be deceived; but we, by Thy grace, shall be a credit to our dear General and Mother... We pray that Thou wouldst

bless our Mother. Thou knowest that out of our hearts we cannot find words to express our desire, but we leave it all with Thee..."

The bandmaster stops—they wait in silence, as if expecting. "Oh, Lord, we can only ask Thee to bless everyone in this room."

Catherine was praying now, "Deal with every heart in Thine own way for the perfecting of that heart and for the full devotion of all its powers to Thee and to Thy Kingdom for ever. Oh, do not let one in this room ever wander away from the narrow path... give us the joy of meeting, every one of us, on the other side of that River, the one River that we must all cross, and we will praise Thee with louder voices on the other side...Through Jesus Christ our Lord.

Amen."°° Quietly the men filed out. Food was provided. It was growing dusk in the winter afternoon, as, standing under her window, they played their farewell. The music swelled in triumphant crescendo for the refrain, "Christ is all, yes, all-in-all, My Christ is all-in-all." It melted away, and into the silence rose a tenor voice, full and clear. A bandsman was singing:

I stood beside a dying bed, There lay a saint with aching head, Waiting the Master's call.

I asked her whence her strength was given; She looked triumphantly to heaven, And whispered, "Christ is all'.

Like the sound of an organ, all the men's voices took up the refrain:

Christ is all, yes, all-in-all, My Christ is all-in-all.™ And so once more Catherine had spoken to the hearts of her hearers.

It is the same for the group of officers from ten countries, who were in the last company, apart from her family, to gather in her presence. In a moment she had their thoughts drawn out to the world's need. "From my very childhood I have felt a peculiar interest in the spread of the Gospel abroad... litttle thinking that God would ever use me to put a measure of this missionary spirit into a people who would go to the very darkest corners of the earth! I always looked upon the work of Jesus Christ as being world-wide. I believed in my inmost soul that 'He tasted death for every man', and, therefore, it seemed to me, that-He intended, at least, every man and woman to hear about it." And now there was a sense of suppressed power in her voice. "How often I have felt while lying

here, thinking of our officers toiling and conquering all over the world, if I could but have them all together... and speak to every heart just as I feel! Oh, how I would strive to make them realize the value of souls and the verities of eternity."®

Catherine was still alive when the Army's twenty-fifth anniversary was celebrated. Twenty-five years, that is, from the time William

Booth first preached in Whitechapel. It was only twelve years since The Salvation Army got its Deed of Constitution and its name! More than fifty thousand people poured through the turnstiles into the Crystal Palace; the Alexandra Palace was not large enough. It was a tremendous day of marches and music. Few distinct impressions of it remain in the memory of a child then six years old, but those that do are clear, and here is one. She is seated towards the front of the huge central transept. It is gorged with people for "The Great Assembly", and a crowd, standing close packed, stretches away on either side of the enclosure which is filled with seats. The child remembers this crowd outside the partition, for she walked through a narrow lane in its midst on her way to the meeting, and she could hear the sound of its singing joining in the mighty volume that rose through the echoing glass dome when the meeting began. She sees the mountainside of faces towering up behind the platform. The steep orchestra, including the space round the organ loft, is packed to its utmost limits with uniformed singers and bandsmen. The glitter of instruments and the kind of dull roar, as the movement of rising for singing spread about her, are a clear-cut memory. She remembers, too, that "hugeous" band, and what little sound it made. The sound of the brass was swallowed up by a different sound. A sound that seemed to fill the whole world, the sound of a vast sea of song. The child shivers and feels like crying. At the end of the verses the singing is still going on in the distant parts of the building, not quite in tune, and lagging behind in time. There are movements... kneeling, rising, but what form the service takes is quite lost to her. Until, in deep blue letters on a white background, words begin to creep across from one side of the orchestra front to the other: fixed high, and unrolling, a calico strip is drawn along, to be rolled up on the opposite side, so that a phrase is visible at one time. The silence is like cotton wool. Sharp sounds echo from far away in other parts of the Palace only to make the near stillness more still. "My dear children and friends," the unrolling is stayed a moment, the little girl knows who the words are from, she is one of the "children" (only she remembers "My dear

child', the phrase belongs to that one, her grandmother) and now the words are moving on; and there is another kind of movement; a dim rustling, an uncertain sorrowful sound; suddenly the great building is full of it, as it had been of the mighty sound of singing, only there are no verse ends. It goes on and on, it is not loud yet it fills every second with sound, it wavers, falls, rises. Someone might scream and be heard; the child feels anyone might scream... but no one does.

Handkerchiefs fustle and flutter all over the mountain side of faces on the orchestra, everyone is weeping: all the people round her and the child too...and the words go on rolling; passing, pausing...

"My dear children and friends, my place is empty, but my heart is with you. You are my joy and my crown...Go forward. Live holy lives. Be true to the Army. God is your strength. Love and seek the lost...I am dying under the Army flag. It is yours to live and fight under...I send you my love and blessing. Catherine Booth."®

While she lingered Catherine's thoughts went out to her Army children. She sent messages, through her visitors and to The War Cry as: "Tell them that in helping to pioneer this new movement I have come through many clouds and storms, but now, as I stand with my feet in Jordan, I am more than ever satisfied that the Lord has led me... Tell my comrades that I feel lost in wonder... that He should have condescended to use so feeble an instrument in accomplishing His loving purposes. That I give Him all, all the glory, and that my last exhortation is that they should know nothing among men but Christ and Him crucified: that they should set no store on any other treasure... have no higher purpose in life than the bringing of lost sinners to His feet."

Or as: "Tell them that the only consolation for a Salvationist on his dying-bed is to feel he has been a soul-winner ... beseech them to redeem their time, for we can do but little at our best." Once, to the family, placing her hand on William's head, she said, "I used to ask the Lord that we might both be taken at the same time until afterwards I felt it to be so selfish, and then I did not ask Him for it any more." To me, that last phrase in its simplicity is like a snapshot taken unawares, revealing her spirit's habit of submission.

All this time the General and the family went back and forth to Clacton from their Salvation Army duties—all save Emma and the frail Marie, who remained with their mother. And so it came about that though death was expected and watched for, when it was really at hand, Catherine's aliveness misled them all including the doctors.

Stead gave his impression of her vitality when he last saw her, less than three weeks before her death. He spoke of her "cheery, confident defiant conversation".

It was Sunday evening, September 14.

"The air was filled with stillness, the lapping of the rippling waves on the beach below being hardly audible. In pain that ever and anon increased to anguish...she spoke to me for the last time... Her

spirit was still as high, her interest still intense, even her sense of humour as quick and keen as in the days when she had held listening thousands by the power of her eloquence and the 'consuming passion of her love."®* I like to think of them talking on that soft evening, and of their being merry together, and of their praying together. Stead knelt by her bedside "pouring out his soul" and the last words he heard her speak were to ask God's blessing on him— almost the last, but not quite, for as he was leaving her room she exclaimed, "Try to raise up mothers. Mothers are the want of the world."

To one of her visitors, a young officer, she said, "When you have done your very best, and done all you can, then you must roll the responsibility back on to God. I wish I had done it more. I have taken things too much to heart. I was made of an anxious nature."

The practical side of Catherine's mind had not always been able to counteract her too vivid imagination. This was perhaps a weakness in her? A flaw not fully compensated for by grace? To William a little time before she died, she said, "You have not a very vivid realization, dear darling...I have too much, more than has been of use. You have often said, "What is the use of torturing yourself when you cannot prevent it?'...There is the trouble, when you are made so I am."

On September 18, the Booth's youngest son, Herbert, was married to Captain Cornelie Schoch.* She had served two years as a Salvation Army Officer and had several times visited Mrs. Booth. William

Booth, who conducted the wedding ceremony in the Congress Hall, read Catherine's message, prefacing it by a reference to her suffering state, "...yet her spirit is just as strong as ever". After a word of congratulation and blessing to "my dear son and daughter", Catherine said, "...as I cannot stand in my old place and say these words,

I send them by my dear husband...so far as my poor blessing is of value, I send it to you all. I again thank you for your prayers and sympathy, and again express my oft-repeated hope to meet you in heaven. I am no less interested in this world because I am waiting here on the threshold of the other [for my Lord's bidding]Oh, believe me, its sorrows and its sin, its opportunities and its responsibilities, are realities, which claim all your powers and all your influence for the service of Him who has redeemed it. God be with you! Yours, till the Morning, Catherine Booth."** William was in Lancashire for a series of meetings, the family scattered on their various "battlefields" when Bramwell received a premonition that his mother's death was imminent. He recorded it at the time. "So far as human judgment could discern," he said, "our

* Cornelie Schoch, daughter of a distinguished officer in the Dutch Army.

He and his wife became Salvationists with several of their children.

mother might have been left with us for weeks." On the night of Tuesday, September 30, he was on his way home from leading a meeting and having missed the last train to Hadley Wood he had to walk from New Barnet. "I was alone. My road passed for about a mile through a dense wood, always deserted on a dark night such as this, and as I was tired I did not hasten. An intense consciousness of the ... nearness of God came over me; and, leaving my mind free, so to speak, to receive any impression, my thoughts turned, as they had turned so many times before, to that chamber by the sea in which my beloved mother lay dying. I saw all the scene as I had so often seen it, the open windows, the bed, the pillows, the small table with the Bible and flowers...the dear worn face, and it all seemed to say to me, "The time is at hand.'...and looking up in the darkness I cried out: "Lord, it is well. Thy will be done. "*?Bramwell was at Headquarters at eight-thirty, the next morning, October 1, where he found his father, who had travelled from the North by night, already at work. There being no word of any unusual development at Clacton, he did not accompany his father when he left to catch the three o'clock train down. But on Thursday William wired, "Much worse come by next train." Another serious haemorrhage had occurred.

Absent members of the family were sent for. Florence arrived on the last train. By evening the doctor said the immediate danger was past.

The September sunshine had given place to storm. All night the deeps roared in a hurricane of wind and rain. At six in the morning

Bramwell was called to his mother's room. Pain had come on with terrifying force. "Could I be lifted out of this bed, Bramwell?" Catherine asked. "It would not be much trouble to you all, would it?" Bramwell's heart failed him, he could not speak: it was Emma who gently persuaded her mother that to move would be but to increase her suffering. After a moment, turning to Emma she asked, "Have I anything more I ought to do, Emma?" No, all is done. Almost her last audible prayer was, "Lord, let the end be easy for Emma's sake." Her last order was to the watchers at her side and repeated with emphasis, "Take it in turns—in turns". She then said a few tender words to Bramwell and sank into a deep sleep. During the afternoon she roused. Bramwell records, "We gathered to sing one or two favourite verses," among these a chorus which Katie had written and which Catherine loved to hear:

We shall walk through the valley of the shadow of death, We shall walk through the valley in peace,

For Jesus Himself shall be our Leader As we walk through the valley in peace.

Bramwell's narrative continues, "Each time we came to the word peace, Catherine raised her hand. Toward evening she slept again and

we waited." At ten o'clock at night came a revival of strength.

Without the storm still raged. Within, the family gathered, though they did not know it, for the last vigil. Singing pleased' her—what would they not have done to please? With trembling lips, for sorrow and singing do not go well together, they sang some of the old songs,

Rock of Ages, While I draw this fleeting breath, When my eyes shall close in death, When I soar to worlds unknown, See Thee on Thy judgment throne; Rock of ages, cleft for me, Let me hide myself in Thee.

For a time she seemed unconscious of their presence, then, with clear utterance she said, "Emma, let me go darling". Emma replied,

"Yes, we will, we will." And her mother spoke in prayer "Now?

Yes, now Lord, come now." "The singing seemed to be a joy to her, and so again we joined in, Calvary's stream is flowing so free, Flowing for you and me.

'Go on,' she said, when we reached the end of the verse, and so over and over again we sang, Jesus, my Saviour, has died on the tree Died on the tree for me, Hallelujah."*8 About midnight William embraced her and she was able to speak a few words of endearment to him. It was a moment of deepest sorrow. Again there was singing. The great hymn "Now I have found the ground wherein sure my soul's anchor may remain" helped them all.

O Love, Thou bottomless abyss, My sins are swallowed up in Thee!

Covered is my unrighteousness, Nor spot of guilt remains on me, While Jesus' Blood, through earth and skies,

Mercy, free, boundless mercy, cries.*° After this verse she spoke once more, "Do you believe?" she asked

Bramwell. "Yes!" came his answer.

She called for prayer. "Lord Jesus, we thank Thee for Thy Presence," prayed Bramwell. "We beseech Thee to help us in this experience so new to us, in this separation...

Lord help us. Thou hast conquered death..." As his son ceased, William Booth continued, asking for his Beloved's

release without further suffering, "Oh Lord, we have trusted Thee for this. Add this to Thy thousand other mercies." Catherine raised her hand once or twice.

For a moment none understood, and then it was seen she was pointing to a text on the wall. "My grace is sufficient for thee." This was her last testimony to God's faithfulness,

At about two o'clock in the morning Eva arrived, having had to drive from Colchester.

Her mother recognized her at once and tenderly greeted her, then fell asleep. She roused about three, after a moment Emma said, "Jesus is calling you." Catherine replied with sweet emphxasis, "Amen. Amen."¢° On crept the night. It was Saturday, October 4. At nine a.m. the doctor found her stronger than on the night before, but soon after noon life ebbed gently lower. Her hand lay in William's. Lovers now must part. Each of the family kissed her brow, her lips moved as her eyes searched out Bramwell's. The beloved William had been committed to his care. Again they sang: they were kneeling around her bed now.

My mistakes His free grace doth cover, My sins He doth wash away:

These feet which shrink and falter Shall enter the Gates of Day.** And still holding her hand, William once more gave her up to God.

Bramwell says, "A gleam of joyful recognition passed over the brightening countenance," as she spoke William's name. Their eyes met, held, the last kiss of earthly love was given and, without further movement, breathing gradually ceased. Catherine Booth, William's little wife—Mother of his eight "beauties", Mother of The Salvation

Army, Mother of Nations—had gone Home. She had faced the last enemy and proved that in life and in death "God is enough for us."

Catherine Booth had done with the body. But for a day or two longer that poor remnant of her drew people. In the centre of the Congress Hall, under a red canopy, was placed the coffin, slightly raised at the head, so that through the glass window let into it, the people passing in two streams, one on either side, might look upon her for the last time. Catherine's Bible, her Army bonnet and the flag from the head of her bed were on the foot of the coffin to which was affixed a brass plate inscribed:

Catherine Booth The Mother of The Salvation Army Born 17th January 1829 Died 4th October 1890 "More than conqueror"

Above, a large card bore in bold letters a phrase from one of her messages, "Love one another and meet me in the Morning".

At eleven o'clcock on Tuesday morning, October 7, Commissioner Howard led a brief meeting with officers and friends present by invitation. Doors were then opened to the public. From time to time her favourite songs were sung by companies of officers inside the adjoining Training College building, whence windows, opened for the occasion gave upon the hall. All day, until ten at night, the people passed. By Sunday night more than fifty thousand had been counted. Some had come long journeys; many had been saved through the Army Mother's preaching. Crowds came who, though still in sin, knew and loved her. Men and women were won to God as they knelt near the coffin, one of these was a disreputable woman, who had once struck Catherine as she left a meeting, and with whom

Catherine had pleaded in vain for a decision to come to the Saviour.

Mary, Bramwell's five-year-old daughter, knelt there too.

She remembers vividly "how beautiful Grandmama looked". While her mother was speaking to her and her sister Catherine about heaven, the child felt that she was not good enough to go there and began to cry. The three knelt down and with her mother's arm around her Mary prayed and gave her heart to Jesus. She has always looked back to that moment as the beginning of her life of faith.

A reporter commented, "All classes of society were represented... but oh, the poor! Never before have I experienced so melting and harrowing a time as, one after another, numbers of them passed along, their quivering lips and tearful eyes betraying the fact that they recognized in the death of Mrs. Booth the loss of a personal friend."®?

On Monday, October 13, a pall of fog hung over London. On that day the Army Mother's funeral service was held in Olympia. Through the gloom the people poured in one continuous stream from three to six. There were special trains and buses. Every seat in the enormous building was occupied, and a crowd of people stood. More than thirty-six thousand persons passed through the turnstiles. The fog without had drifted in so that even the then newfangled electric lighting was dimmed. The vast silent company was directed by means of huge signs displayed from a raised square platform near one end. The printed Order of Service, distributed to all, gave

clear instructions when the congregation was to rise, sing, pray, respond and read in silence extracts from Catherine Booth's addresses appealing to the saved and unsaved. There were no electric aids to amplify sounds in those days. The Salvation Army Household Troops

Band played the funeral march written for the occasion by Herbert Booth, Catherine's youngest son. He wrote the words too; they were appropriate to the Mother of The Salvation Army:

Summoned home! the call has sounded Bidding a soldier his warfare cease.

Thus the verse begins, and after each is the repeated refrain:

Strife and sorrow over, The Lord's true faithful soldier Has been called to go From the ranks below To the conquering host above.

From the back of the great structure came the procession, headed by flags of the nations where the Army was "at war". All standards were hung with pennants of white ribbon. A white arm-band with a red "S" surmounted by a red crown was the only sign of mourning for Salvationists. Army flags followed carried by twelve men and twelve women soldiers of the first and second Army corps, following them, twelve men and twelve women local officers bearing flags, then men and women officers with corps flags, including the first

Army flag to fly, which had been presented by Catherine to the Coventry Corps. A representative group of officers of all ranks preceded Captain Carr, Catherine's devoted nurse, who carried the flag beneath which the Army Mother had died. The coffin, borne by staff officers, came next followed by William Booth and his family.

As the procession reached the platform, the coffin was rested on a dais below, the flags moved on around the platform where William

Booth and his family took their places. Massed brass bands played the melody Rockingham chosen for the first song. After the gentle opening bars the music mounted higher and higher like a lament, to drop again as tens of thousands of voices joined to sing Isaac Watts' hymn, "When I survey the wondrous Cross, on which the Prince of Glory died." The meeting closed with an invitation to all who were willing to make a whole-hearted surrender of themselves to God, to signify it by rising to their feet. In all parts of the building, one by one, hundreds stood, while the immense concourse sang:

The funeral service at Olympia

Bramwell, his wife Florence, and their children about the time of Catherine's death. Standing at the back, holding her grandmother's photograph, is the author, Catherine Bramwell-Booth

Se Memorial bust to Catherine Booth at her birthplace, Ashbourne in Derbyshire

Just as I am, Thou wilt receive, Wilt welcome, pardon, cleanse, relieve, Because Thy promise I believe, O lamb of God, I come!* At the end of the meeting the flags that framed the platform moved off. Back through the throng passed the procession in a silence that was itself an expression of affection and sympathy. And almost as silently the crowd melted out into the foggy autumn night.

There was fog again the next day when early in the morming officers and bands mustered on the Embankment to form the procession to the grave. It was led by flags of the first hundred corps.

These were followed by field officers, slum officers, social wing officers, battalion on battalion, bearing high over their heads banners inscribed with phrases from Catherine Booth's last words.

The Army march, on that October day, was four thousand strong, and it passed through a throng such as, it was said, had not been seen in London since the funeral of the Duke of Wellington. At the International Headquarters the procession parted to take in the high flat, flag-draped dray on which the coffin rested. William Booth followed standing alone in an open carriage. His sons Bramwell and Herbert, mounted, rode on either side. (Ballington was in the U.S.A.) In following carriages came William's daughters and after them Bramwell's little girls. They were in white and wore a white shoulder sash marked with a crimson cross and crown, as their aunts did. Last came Captain Carr and the household. On to the sound of singing and music the funeral procession moved through the city streets crowded as far as eye could reach; past the Royal

Exchange, through Shoreditch, Dalston, to Abney Park Cemetery.

The gates of the Bank of England were closed as were the shops.

Stands had been erected in shop windows, upper windows were filled with onlookers and hundreds of spectators lined roof tops.

Police had set barriers at side streets on the route to contain the crowds. The slow march paced the four miles of the journey, flanked by a dense crowd that stretched without interruption from the city to the gates of the cemetery in Stoke Newington. And all the way the people wept! Tears ran unchecked down the face of a mounted policeman riding at the side of the procession. As the tall, grey-bearded figure of William Booth came into view, many cried out "God bless you".

Admission to the cemetery was by ticket and was restricted to ten thousand persons. Stands seating fifteen hundred people had been erected behind the raised platform where the family and others had their places. Bands played subdued but not melancholy music while the crowd assembled. Singing of hymns, prayers, and admonitions, which had already become familiar at Salvation Army funerals, each

had a place. The ceremony was conducted by Commissioner Railton, who in his clear strong voice spoke the words of the first hymn,

"Rock of ages, cleft for me..." Led by the band the great company broke into song. Commissioner Howard read from the Bible. Major

Musa Bhai from India prayed. Staff-Captain Annie Bell Divisional Commander for Canterbury, sang a solo—"When the roll is called in heaven, and the host shall muster there, I will take my place among them and their joys and triumphs share." Katie, Emma and others spoke, but it was natural that the attention of the crowd centred upon William Booth. All who had loved Catherine were kin to him in that hour. "It was a most touching sight," the Daily Telegraph reported, "when the tall, upright General came forward in the gathering darkness... He spoke manfully, resolutely and without the slightest trace of affectation. Not a suspicion of clap-trap marred the dignity of the address. He spoke as a soldier should who had disciplined his emotion, without effort and straight from the heart."

Some of what William said at Catherine's graveside follows. "My beloved Comrades and Friends, You will readily understand that I find it a difficulty to talk to you this afternoon, To begin with, I could not be willing to talk without an attempt to make you hear, and sorrow does not feel like shouting." William then spoke of the throng of people through which he had passed, who had bared their heads and blessed him. "My mind has been full of two feelings... the feeling of sorrow and the feeling of gratitude. Those who know me—and I don't think I am very difficult to understand—and those who knew my darling, my beloved, will, I am sure, understand how it is that my heart should be rent with sorrow.

"If you had had a tree that had grown up in your garden, under your window, which for forty years had been your shadow from the burning sun, whose flowers had been the adornment and beauty of your life, whose fruit had been almost the very stay of your existence, and the gardener had come along and swung his glittering axe and cut it down before your eyes, I think you would feel as though you had a blank—it might be a big one—but a little blank in your life!

"If you had had a servant who, for all this long time, had served you without fee or reward, who had administered, for very love, to your health and comfort, and who had suddenly passed away, you would miss that servant!

"If you had had a counsellor who in hours—continually occurring— of perplexity and amazement, had ever advised you, and seldom advised wrong; whose advice you had followed and seldom had reason to regret it; and the counsellor, while you are in the same intricate mazes of your existence, had passed away, you would miss that counsellor!

"If you had had a friend who had understood your very nature, the rise and fall of your feelings, the bent of your thoughts, and the

purpose of your existence; a friend whose communion had ever been pleasant—the most pleasant of all other friends, to whom you had ever turned with satisfaction—and your friend had been taken away, you would feel some sorrow at the loss!

"If you had had a mother for your children who had cradled and nursed and trained them for the service of the living God, in which you most delighted; a mother indeed... and that darling mother had been taken from your side, you would feel it a sorrow!

"If you had had a wife, a sweet love of a wife, who for forty years had never given you real cause for grief; a wife who had stood with you side by side in the battle's front, who had been a comrade to you, ever willing to interpose herself between you and the enemy and ever the strongest when the battle was fiercest, and your beloved one had fallen before your eyes, I am sure there would be some excuse for your sorrow!

"Well, my comrades, you can roll all these qualities into one personality and what would be lost in each I have lost, all in one.

There has been taken away from me the delight of my eyes, the inspiration of my soul... yet, my comrades, my heart is full of gratitude... that the long valley of the shadow of death has been trodden... gratitude because God lent me for so long a season such a treasure. I have been thinking, if I had to point out her three qualities to you here, they would be: First, she was good. She was washed in the Blood of the Lamb. To the last moment her cry was, 'A sinner saved by grace'. She was a thorough hater of shams, hypocrisies, and make-believes. Second, she was love. Her whole soul was full of tender, deep compassion. I was thinking this morning that she suffered more in her lifetime through her compassion for poor dumb animals than some doctors of divinity suffer for the wide, wide world of sinning, sorrowing mortals! Oh, how she loved, how she compassioned, how she pitied the suffering poor! How she longed to put her arms round the sorrowful and help them! Lastly, she was a warrior. She liked the fight. She was not one who said to others, 'Go!' but 'Here, let me gol'...

"My comrades, I am going to meet her again. I have never turned from her these forty years for any journeyings on my mission of mercy but I have longed to get back, and have counted the weeks, days, and hours which should take me again to her side. When she has gone away from me it has been just the same. And now she has gone away for the last time. What, then, is there left for me to do? ... My work plainly is to fill up the weeks, the days, and the hours, and cheer my poor heart as I go along with the thought that, when I have served my Christ and my generation according to the will of God— which I vow this afternoon I will, to the last drop of my blood— then I trust that she will bid me welcome to the skies, as He bade

her. God bless you all. Amen."® As the coffin was lowered the crowd sang a favourite verse of Catherine's from a hymn written by her son Herbert,

Blesséd Lord, in Thee is refuge, Safety for my trembling soul, Power to lift my head when drooping 'Midst the angry billows' roll.

I will trust Thee, All my life Thou shalt control.

Commissioner Railton spoke the words of committal:

"As it has pleased Almighty God to promote our dear Mother from her place in The Salvation Army to the mansion prepared for her above, we now commit her body to this grave—earth to earth, ashes to ashes, dust to dust—in the sure and certain hope of seeing her again on the Resurrection Morning."® Following The Salvation Army Order of Service

Railton then called out, "God bless and comfort all the bereaved ones", at which the crowd around the grave answered with a shout "Amen". Again

Railton's voice is raised, "God help us who are left to be faithful unto death." And again the shout startled the silence, "Amen." Once more

Railton called out, "God bless The Salvation Army" and this time the people answered with a mighty rush of sound, "Amen". As it died away the concourse stirred as with a sigh. The graveside meeting closed with a dedication in which all present were invited to join.

Bramwell Booth led the prepared words, repeated after him phrase by phrase in solemn earnestness by the crowd:

"Blessed Lord, we do solemnly promise, here by the side of this open grave, and before each other, that we will be true to our cause, and valiant in Thy service, that we will devote ourselves to the great end of saving souls, that we will be faithful to Thee, faithful to one another, and faithful to a dying world, till we meet, our beloved Mother, in the Morning. Amen."® There was a moment of silence. All stood motionless; then at a signal the flags were raised, the white ribbons floated out a little, the bandsmen lifted their instruments in preparation for the closing song. The chorus was often sung at the Army Mother's bedside.

She liked its note of personal triumph, "Victory for me". It was as she would have wished that her Army children should turn from her grave with a battle song. William Booth and his family stepped down from the platform and away into the dusk, as the Salvationists sang Herbert Booth's song of victory:

To the front! the cry is ringing; To the front! your place is there; In the conflict men are wanted,

Men of hope and faith and prayer.

Selfish ends shall claim no right From the battles post to take us; Fear shall vanish in the fight, For triumphant God will make us.

CHORUS:

No retreating, hell defeating, Shoulder to shoulder we stand; God, look down, with glory crown Our conquering band.

Victory for me Through the Blood of Christ, my Saviour; Victory for me Through the precious Blood.

To the front! the fight is raging; Christ's own banner leads the way; Every power and thought engaging, Might divine shall be our stay.

We have heard the cry for help From the dying millions round us, We've received the royal command From our dying Lord who found us.

To the front! no more delaying, Wounded spirits need thy care; To the front! thy Lord obeying, Stoop to help the dying there.

Broken hearts and blighted hopes, Slaves of sin and degradation, Wait for thee, in love to bring Holy peace and liberation.*

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BIBLIOGRAPHY

Brcsiz, Haron, Life of William Booth, 2 vols., Macmillan, London, 1920.

Boorn, CATHERINE, Aggressive Christianity, The Salvation Army, London, 1891 (Published 1880).

—— Church and State, London, 1890 (First published 1883).

—— Godliness, London, 1890 (First published 1881), —— Life and Death, London, 1890 (First published 1883).

—— Popular Christianity, London, 1887.

Practical Religion, London, 4th edn., 1891.

Reminiscences (unpublished).

Booty, BraMwELL, Echoes and Memories, 1926 edn., Salvationist Publishing and Supplies, London (First published Hodder and Stoughton, London, 1925).

—— On the Banks of the River; or, Mrs. Booth's Last Days, The Salvation Army, London, 1894, 1900, 1911.

These Fifty Years, Cassell, London, 1929.

Boorn, Witu14M, Training of Children, The Salvation Army, London.

BootrH-Tucxer, F. de L., The Life of Catherine Booth, 8 vols., The Salvation Army, London, 1893.

The Consul, The Salvation Army, New York, 1908.

BrRAMWELL-BootH, CATHERINE, Bramwell Booth, Rich and Cowan, London, 1933.

BuTLeR, JosEpunE, The Salvation Army in Switzerland, Dyer, London, 1883.

The Christian Mission Magazine. Ed. William Booth (1868-1869 East London Evangelist, 1870-1879 Christian Mission Magazine).

CuurcHILL, Winston, My Early Life, Butterworth, London, 1930.

Cook, AuticE I., Life of Mrs. Booth (pamphlet).

Ervine, St. Joun, God's Soldier: General William Booth, 2 vols., Heinemann, London, 1934.

Joy, Epwarp, H., The Old Corps, Salvationist Publishing and Supplies, London, 1944.

LYTTELTON, Ortver, The Memoirs of Lord Chandos, The Bodley Head, London, 1962.

The Musical Salvationist, vols.

1-3, The Salvation Army, London.

Orders and Regulations for Soldiers of The Salvation Army, Salvationist Publishing and Supplies, London, 1943.

Petri, Laura, Catherine Booth och Salvationismen, Sweden, 1925.

Raitton, Greorce Scorr, Twenty-one Years, The Salvation Army, London, c. 1886.

The Salvation Army Ceremonies, Salvationist Publishing and Supplies, London, 1925 edn.

The Salvation Army Song Book, Salvationist Publishing and Supplies, London, 1930, 1953 edns.

STarrorD, ANN, The Age of Consent, Hodder and Stoughton, London, 1964.

STEAD, W. T., Mrs. Booth of The Salvation Army, Nisbet, London, 1900.

STRAHAN, JAMES, The Maréchale, New York, 1921 (First edition 1914).

Watus, Humpurey, The Happy Warrior: The Life-Story of Commissioner Cadman, Salvationist Publishing and Supplies, London,

1928.

The War Cry of The Salvation Army 1880-1890.

REFERENCES

Catherine Mumford Catherine Booth William Booth Aggressive Christianity, p. 10

Reminiscences War Cry 21.4.1888

Life and Death, pp. 64-70 CM to WB 1.12.1853

Ibid. 20.38.1853

Boox Thomas Aquinas, Everyman's Reminiscences Ibid.

Ibid.

Last Days, p. 126

CM to WB 18.6.1853

Stead, p. 24

CM to WB May 1853 Reminiscences Orders and Regulations for Library (Dent), p. 215

CM to WB 1858 CM to her mother May 1847 Reminiscences Methodist Times 1890 Reminiscences Booth-Tucker, vol. 1, pp. 117-23 Begbie, vol. 1, p. 126

Reminiscences CM to WB January 1854 CM's Journal 14.5.1847

Soldiers (1948) chap. 4, sect. 8

Reminiscences Last Days, p. 70

CM to WB 22.5.1852

Ibid. May 1853 Ibid. 13.2.1855

Reminiscences Ibid.

CM to WB 16.1.1853

Petri, p. 129

Stead, p. 31

Reminiscences Begbie, vol. 1, p. 125

CM to WB December 1853 Practical Religion, p. 135

CM to WB 16.1.1853

Jacques Lusseyran, And There

Boox Reminiscences Begbie, vol. 1, p. 89

Ibid., p. 104

Reminiscences Begbie, vol. 1, p. 129

Ibid., p. 118

Tbid., p. 115

Reminiscences Ibid.

Ibid.

Ibid.

CM to WB 8.4.1853

WB to CM undated Reminiscences WB to CM undated Ibid.

Ibid.

CM to WB 11.5.1852

WB to CM undated Ibid.

Was Light (1964), p. 2

Aggressive Christianity, How Christ Transcends the Law, joe @ CM to WB 16.1.1853

Petri, p. 118

Life and Death, p. 30

Ibid., p. 80

Reminiscences

CM to WB 27.2.1853

WB to CM undated CM to WB 6.3.1853

Ibid. January 1854 Ibid. 20.38.1858

Ibid. 80.3.1853

Ibid. 3.4.1858

Ibid. 1853 undated Ibid. undated Ibid. 12.4.1858

WB to CM undated CM to WB May 1853 Ibid. May 1858 Ibid. June 1858 Ibid.

Ibid.

WB to CM undated CM to WB June 1858 Ibid. 30.38.1858

Ibid. 80.6.18538

Ibid. 3.7.1858

Ibid. 2.8.1858

Ibid. September 1853 Ibid. 15.9.1858

Ibid. 21.9.1853

Ibid. 24.9.1853

Ibid. 28.9.1858

Ibid. 13.10.1858

Ibid. October 1858 WB to CM undated Ibid. undated 1853 CM to WB 18.7.1853

WB to CM September 1853 Begbie, vol. 1, p. 199

CM to WB 8.11.53

CM to WB 23.11.1853

Ibid. undated 1853 Ibid. November 1853 Ibid. 1.12.1853

Ibid. December 1853 Ibid. 1.1.1854

WB to CM 24.5.1855

Ibid. undated CM to WB 1854 Ibid. 4.1.1854

Ibid. 6.1.1854

WB to CM undated CM to WB 18.1.1854

Begbie, vol. 1, p. 72

WB to CM January 1854 CM to WB 5.1.1854

CM to WB 13.5.1852

Ibid.

Ibid.

Begbie, vol. 1, pp. 130-1 CM to WB May 1852 Reminiscences WB to CM 1852 undated CM to WB 22.5.1852

Reminiscences Ibid.

CM to WB 17.3.1853

Reminiscences Ibid.

Ibid.

Ibid.

CM to WB 17.3.1853

Ibid. 5.12.1852

Ibid. 18.10.1858

Ibid. 12.2.1855

Rt. Rev. Phillips Brooks, D.D.

Sermons, vol. 5, p. 45

Begbie, vol. 1, pp. 161, 157,

Ervine, vol. 1, p. 58

CM to WB June 1853 Ibid. 4.1.1854

Reminiscences WB to CM undated Petrie, p. 124

WB to CM 17.11.1852

CM to WB 5.12.1852

Ibid. 12.12.1852

Ibid. 16.12.1852

Ibid. 17.12.1852

Ibid. 19.12.1852

Ibid. 27.12.1852

Ibid. 1.1.18538

Ibid. 7.1.1858

Ibid. 10.1.1858

Ibid. 16.1.18538

Ibid. undated Ibid. 7.2.1858

WB to CM undated CM to WB 8.2.1858

Ibid. 24.10.1854

Ibid. 1.12.18538

Ibid. 12.2.1855

Ibid. June 1853 WB to CM undated Ibid. 1886 undated CM to WB 20.2.1853

Ibid. 4.2.1854

Begbie, vol. 1, p. 225

Ibid. vol. 1, p. 226

Reminiscences CM to WB 12.6.1854.

WB to CM undated Mr. Josiah Bates, New LZ Chorus 427 Song Book 1930 edn.

Chorus of Song 802, Ibid.

1958 edn.

German Song Book no. 301

Reminiscences CB to WB 11.9.1855

CB to her mother 9.10.1855

Ibid. undated Ibid. 9.10.1855

Ibid. October 1855 Ibid. 5.11.1855

Begbie, vol. 1, p. 296

These Fifty Years, p. 25

CB to her mother October

Connexion Magazine, 1854

CM to WB 12.6.1854

Ibid. September 1854 Ibid. 2.9.1854

Ibid. 4.9.1854

Ibid. 6.9.1854

Ibid. 13.9.1854

WB to CM undated Begbie, vol. 1, p. 231

WB to CM 5.1.1855

Ibid. 13.1.1855

The Staffordshire Sentinel WB to CM 29.1.1855

WB to CM 80.1.1855

CM to WB 5.2.1855

Ibid. 6.2.1855

WB to CM 9.2.1855

CM to WB 12.2.1855

WB to CM 12.2.1855

CM to WB 138.2.1855

WB to CM 21.2.1855

CM to WB 22.2.1855

Ibid. 1.8.1855

WB to CM 6.4.1855

CM to WB 5.4.1855

Ibid. 9.4.1855

WB to CM 12.4.1855

Ibid. 28.4.1855

Ibid. 4.5.1855

Ibid. 11.5.1855

Ibid. 15.5.1855

Ibid. 22.5.1855

CM to WB undated WB to CM 24.5.1855

Ibid. 1.6.1855

Ibid. 8.6.1855

CB to her mother 7.7.1855

CB to WB 8.8.1855

WB to CB 4.8.1855

CB to WB 6.8.1855

Ibid. 8.8.1855

Ibid. 8.8.1855

Ibid. August 1855 Ibid. 22.8.1855 a7

CB to her parents 22.10.1855

CB to her mother 24.10.1855

Ibid. October 1855 Ibid. October 1855 CB to her parents 2.11.1855

Ibid. November 1855 Ibid. 22.11.1855

Ibid. 12.11.1855

Ibid. 5.11.1855

Ibid. 7.12.1855

Ibid. December 1855 Ibid. December 1855 CB to her mother 18.12.1855

CB to her parents 13.12.1855

Ibid. 31.12.1855

CB to her mother 3.1.1856

Ibid. 16.1.1856

Ibid. January 1856 CB to her parents 5.2.1856

Ibid. February 1856 Ibid. 11.2.1856

Ibid. undated Ibid. 7.3.1856

CB to her mother undated Reminiscences CB to her mother undated Ibid.

CB to her mother 27.10.1856

Rev. B. Turnock.

Booth-Tucker, vol. 1, p. 262

CB to her mother WB's Diary 11.1.1857

WB to CB undated Ibid.

Ibid.

Ibid.

CB to her mother undated CB and WB to her parents CB to her mother undated Aggressive Christianity Witnessing for Christ, pp. 14-5 CB to WB 18.9.1854

Aggressive Christianity, 11.4.1857

CB to her mother 31.5.1857

Begbie, vol. 1, p. 807

CB to her mother undated Reminiscences. Booth-Tucker,

Witnessing for Christ, pp. 16-17 The Salvation Army Staff vol. 1, p. 294

CB to her mother 21.6.1857

Stead, p. 112

WB to CB undated Reminiscences WB to CB undated Begbie, vol. 1, p. 346

Echoes and Memories, p. 7

WB to CB undated CB to WB 2.11.1886

WB to CB undated CB to WB 29.10.1886

WB to CB undated 1886 CB to WB 12.10.1886

WB to CB undated

Review 29.1.1929

Stead, p. 168

WB to CB 12.4.1855

The Star October 1890 The Methodist Recorder 1890 Daily Graphic 1890 These Fifty Years, pp. 10 34 Booth-Tucker, vol. 1, p. 363

Aggressive Christianity Witnessing for Christ, p. 18

CB to her mother 23.7.1860

Ibid. 16.8.1860

Ibid. 23.8.1860

CB to WB undated CB to her mother 81.8.1860

Ibid. 20.9.1860

CB to her parents September These Fifty Years, p. 18

Boox

CB to WB 138.9.1860

Ibid. 17.9.1860

Ibid. 17.9.1860 second letter Ibid. 19.9.1860

CB to her parents 24.9.1860

CB to WB 27.9.1860

Ibid. 1.10.1860

Ibid. 4.10.1860

CB to her parents 12.11.1860

CB to her mother November CB to her mother 26.8.1855

These Fifty Years, p. 35

CB to her mother undated Ibid. undated Ibid. undated WB to Mrs. Mumford undated CB to her parents 7.12.1857

Ibid, 23.12.1857

Ibid, 6.1.1858

Ibid. February 1858 CB to her mother undated

Ibid. 30.11.1860

CB to her daughter Catherine

FPOOMNIDATIARWNH

=a)

Ibid. undated 1858 Tbid. undated Reminiscences Practical Religion, pp. 125-7 Ervine, vol. 1, p. 219

CB to her mother 18.9.1859

Ibid. undated CB to her parents 25.12.1859

Ibid.

Ervine, vol. 1, p. 224

CB to her parents undated 9.3.1890

CB to her parents 31.12.60

Song Book 1953 edn. Doctrine No. 10

From the Book of Common Prayer CM's Journal 8.7.1847

Ibid. 28.11.1847

Dean Inge, Evening Standard 9.3.1943

CB to WB 16.1.1853

Ibid. 7.2.1853

Ibid. 28.8.1860

CB to her parents undated

tit

Lit

WB to CB undated Ibid.

Ibid.

Ibid.

Ibid.

Ibid.

Ibid.

Ibid.

Ibid.

Monday 1860 Ibid. 21.1.1861

Ibid. undated Ibid. 4.2.1861

Ibid. 11.2.1861

Ibid. 22.2.1861

Ibid. 29.3.1861

Ibid. April 1861 Ibid. undated Ibid. undated CB to her parents 27.9.1864

R. C. Morgan to WB 8.8.1875

CB to R. C. Morgan 11.5.1875

Booth-Tucker, vol. 2, p. 113

Reminiscences Ibid.

CB to her parents June 1861 Ervine, vol. 1, p. 248

CB to her mother 24.6.1861

CB to her parents undated WB to CB undated Ibid. undated Booth-Tucker, vol. 1, p. 426

CB to her mother 18.7.1861

Church and State, p. 67

Reminiscences CB to her parents undated Ibid. 2.9.1861

Ibid. undated CB to her mother undated Booth-Tucker, vol. 2, pp. 39-40 The Gospel Guide Reminiscences Ibid.

Ibid.

Ervine, vol. 1, p. 284

Begbie, vol. 1, p. 8366

Tbid., p. 362

Booth-Tucker, vol. 2, p. 138

Begbie, vol. 1, pp. 871-2 Article by WB in the Christian Editor of the Christian 1865 Booth-Tucker, vol. 2, p. 145

Reminiscences The Methodist Recorder

October 1890 Booth-Tucker, vol. 2, p. 153

Begbie, vol. 1, p. 857

Booth-Tucker, vol. 2, p. 192

Wesleyan Times Tbid., pp. 43-4 Ibid., p. 57

CB to her mother undated The East London Evangelist, vol. 1, p. 102, 1868 Tbid., vol. 1, p. 1

CB to Mrs. Billups undated Bramwell Booth, p. 41

Booth-Tucker, vol. 2, pp. 215-7 CB to Father Ignatius 1868 Booth-Tucker, vol. 2, p. 219

Begbie, vol. 1, p. 354

Booth-Tucker, vol. 2, p. 222

Samuel Rutherford: Loveli-

14]

Booth-Tucker, vol. 2, p. 68

Ibid., vol. 1, p. 284

CB to her parents undated Ibid. 23.2.1863

CB to her mother February

Ibid. 1.4.1863

WB's Diary 21.6.1863

Ibid. 17.6.1863

CB to her parents undated Ibid. 8.12.1863

Booth-Tucker, vol. 2, p. 101

CB to her parents 16.12.1863

Ibid. 29.2.1864

CB to her mother March 1864 Begbie, vol. 1, p. 321 ness of Christ, p. 80

CB to Mrs. Billups 27.8.1873

Boox 4 if

Commissioner Cadman, p. 56

Stead, p. 199

Ibid., pp. 6-7

Christian Mission Magazine Ibid. 1877, p. 181

CB to Mrs. Billups undated Booth-Tucker, vol. 3, 1882, May 1870 Begbie, vol. 1, p. 101

Church and State, pp. 59-60 Stead, pp. 83-8 Christian Mission Magazine p. 167

Christian Mission Magazine 1877, p. 265

CB to Mrs. Billups undated Ibid.

Christian Mission Magazine 1.5.1870

Stead, p. 166

CB to the Editor of Methodist New Connexion Magazine; Booth-Tucker, vol. 1, p. 172

Aggressive Christianity, 1878, p. 14

Begbie, vol. 1, p. 439

Christian Mission Magazine World's Need, pp. 5, 6 Christian Mission Magazine 1878, pp. 236, 240 CB to Mrs. Billups 25.10.1878

Stead, pp. 76-83 Ibid., p. 214

Church and State, pp. 32-4 > May 1876, p. 238

Ibid. May 1870, p. 74

Ibid. May 1871, p. 74

Ibid.

Ibid. May 1872, p. 74

WB to Bramwell July 1872 CB to Mrs. Billups undated Ibid. March 1873 Christian Mission Magazine

Ibid., pp. 82-5 CB to Katie 1878 Reminiscences CB to Emma undated Church and State, pp. 54-6 WB to Bramwell 5.8.1874

Christian Mission Magazine 1873, p. 169, Chatham News These Fifty Years, p. 95

Commissioner George Railton June 1879, p. 148

Coventry Times 1878; to CB 21.7.1873

Booth-Tucker, vol. 2, Christian Miss. Mag., p. 283

Christian Mission Magazine pp. 816-7 Christian Mission Magazine 1878, p. 286

WB to Bramwell 1.10.1878

Christian Mission Magazine May 1875, p. 176

Ibid., p. 183

Stead, p. 216

Christian Mission Magazine December 1878, p. 316

CB to Mrs. Billups undated Bramwell to Mrs. Billups May 1875, pp. 183-4 CB to Bramwell 1875 undated Bramwell Booth, p. 95

Church and State, p. 76

Ibid., p. 41; Practical Religion, 27.7.1879

CB to Mrs. Billups undated Christian Mission Magazine June 1879, p. 145

Northern Echo 1879 Church and State, pp. 20-3 CB to Bramwell undated 1879 Ibid. 24.3.1879

Ibid. 12.4.1876

Christian Mission Magazine pp. 37-9 Church and State, p. 15

Lord Chandos, p. 165

These Fifty Years, p. 22

CB to Mrs. Billups 1876 CB to Bramwell 17.4.1876

CB to Mrs. Billups 4.5.1876

Ibid. undated Bramwell to his mother 1879, p. 288

CB to Stead, p. 207

Northern Echo 1879 WB to Bramwell 16.3.1877

Church and State, pp. 25, 52 19.10.1876

Christian Mission Magazine 1877 July, p. 177

CB to Mrs. Billups 17.6.1879

Booth-Tucker, vol. 3, pp. 413-4 CB to WB 13.6.1853

Stead, p. 122

, CB to her mother undated Practical Religion, pp. 4, 5, 8 CB to her mother 15.5.1857

Practical Religion, p. 15

Ibid., p.7

CB to Mrs. Billups undated Practical Religion, p. 24

CB to her mother May 1859 Practical Religion, p. 24

Mrs. Booth to Mrs. Mumford The War Cry 12.2.1880

CB to Mrs. Billups undated The Old Corps, pp. 12, 18 John Bright to CB 3.5.1882

Church and State, p. 19

CB to Mrs. Billups undated Ibid. undated Booth-Tucker, vol. 3, p. 167

CB to Mrs. Billups undated Saturday Review, Christian fol OO MAD UA Wp Mission Mag. May 1879, pp. 199, 201 CB to Frank Crossley Church and State, p. 53

The War Cry 9.10.1880

Ibid. 9/16/23.10.1880

Begbie, vol. 2, p. 82

Josephine Butler to CB 1882 Bramwell to his mother

undated CB to Bramwell 15.8.1861

Ibid. 18.9.1861

CB to her mother undated Ibid. undated Bramwell Booth, p. 24

Reminiscences These Fifty Years, p. 26

CB to her mother undated CB to WB 4.9.1854

CB to her mother undated Ibid.

10.5.1879

Church and State, p. 38

CB to Mrs. Billups undated CB to Mr. Reed 27.5.1879

Booth-Tucker, vol. 8, p. 88-90 Ibid., p. 51

CB to Mrs. Billups 15.5.1880

Stead, p. 230

Life and Death, p. 44

Stead, p. 168

Ibid., p. 231

Popular Christianity, pp. 96-9 Ibid., p. 134

J. C. Carlile, My life's little day

bla Wg These Fifty Years, p. 10

My Early Life, p. 18

WB to Mrs. Mumford undated Reminiscences These Fifty Years, pp. 28-9 Ibid., p. 28

Practical Religion, p. 26

Last Days, p. 59

These Fifty Years, p. 60

Reminiscences Life and Death, p. 88

These Fifty Years, pp. 35, 37 Begbie, vol. 2, p. 28

CB to Mrs. Billups 20.5.1880

These Fifty Years, p. 37

Stead, pp. 167-8 CB to Mrs. Billups 3.5.1876

Ibid. undated Ibid. 2.7.1880

Ibid. 31.8.1880

These Fifty Years, p. 61

Reminiscences These Fifty Years, p. 63

CB to her mother undated Practical Religion, pp. 21-4 The Consul, p. 25

Last Days, p. 84

Practical Religion, p. 26

WB to CB undated Ibid.

Begbie, vol. 1, p. 348

Practical Religion, pp. 25-6 Stead, p. 142

Tbid., p. 211

Begbie, vol. 1, p. 8347

Church and State, pp. 8, 4, 8, 6 CB to Bramwell 7.3.1875

Stead, p. 215

Ibid., p. 180

Boox 5

These Fifty Years, p. 21

Echoes and Memories, p. 15

Begbie, vol. 1, p. 845

Ibid.

CB to her parents 22.11.1855

Training of Children Practical Religion, p. 7

These Fifty Years, p. 29

Ibid., p. 29

WB to CB undated These Fifty Years, p. 29

CB to her mother undated CB to Bramwell 18.9.1877

Begbie, vol. 1, p. 349

Mrs. Bramwell Booth Article

Lid

Ibid. 2.3.1876

Ibid. 1877 undated Ibid. 15.5.1876

Ibid. 7.4. 1876

Ibid. undated 1877 Ibid.

Ibid. 13.9.1876

Emma to Bramwell undated CB to Bramwell 4.4.1876

CB to Ballington 12.5.1878

Ibid. undated scrap Ibid. undated Petri, p. 182

CB to a Lady Friend undated CB to Emma undated Ibid.

CB to Ballington 1.6.1878

The War Cry 19.2.1887

Booth-Tucker, vol. 2, in The Officer, Magazine of The Salvation Army Begbie, vol. 1, p. 351

Booth-Tucker, vol. 2, p. 44

Bramwell Booth, p. 24

Practical Religion, p. 19

Begbie, vol. 1, p. 347

CB to her mother 24.11.1863

Ibid. undated Ibid.

Ibid.

Practical Religion, p. 31

Booth-Tucker, vol. 3, p. 334

Life and Death, p. 11

CB to Bramwell 15.8.1861

Bramwell Booth, p. 87

Ibid., p. 181

CB to Bramwell 9.2.1871

CB to Mrs. Billups undated The Consul, p. 27

CB to Emma undated CB to Herbert 24.9.1877

Practical Religion, pp. 6-7 CB to Ballington 7.4.1876

These Fifty Years, pp. 29-30 Booth-Tucker, vol. 1, p. 254

Practical Religion, pp. 27-8 Booth-Tucker, vol. 1, p. 127

Bramwell Booth, p. 1

WB to Mr. Cory 1869 undated CB to Katie undated Ballington to his mother pp.359-61 CB to Katie 17.9.1874

Ibid. 12.4.1876

Ibid. 18.4.1876

CB to Bramwell 31.7.1876

CB to Katie and Emma

23.12.1876

Ibid. 1.1.1877

CB to Katie 30.1.1877

Ibid. undated Ibid. 1.8.1877

Ibid. 6.11.1877

Rev. James Strahan, D.D.,

The Maréchal, p. 83

CB to Mrs. Billups 11.5.1877

CB to Emma undated Emma to her mother undated CB to Emma undated Ibid.

Ibid.

CB to Mrs. Billups 9.2.1877

WB to Bramwell undated CB to Bramwell 2.7.1876

WB to CB undated CB to Bramwell 17.4.1873

CB to Mrs. Billups 1874 These Fifty Years, pp. 12, 37 CB to Bramwell 7.3.1875

Bramwell to his mother

undated CB to Ballington undated Ibid. 3.8.1879

Ibid. 1875 undated Ibid. 1877 undated 9.8.1875

CB to Bramwell 28.11.1877

Ibid. undated

Ibid. undated Ibid. 1877

Ibid. 21.2.1877

CB to Ballington 1877 CB to Bramwell 2.3.1877

Ibid. 8.3. 1877

Bramwell to his mother Practical Religion, p. 95

Aggressive Christianity, Adaptation of Measures, p. 13

Ibid., How Christ Transcends the Law, pp. 10-11 Ibid., Adaption of Measures, March 1877 CB to Bramwell 8.9.1877

Bramwell to his mother Poa

Church and State, pp. 30-2 The Salvation Army

18.9.1877

CB to Bramwell 11.9.1877

Ibid. October 1877 Ibid. 3.10.1877

Ibid. November 1877 CB to Mrs. Billups 15.5.1880

Booth-Tucker, vol. 3, p. 95

Stead, p. 122

Church and State, p. 69

Ceremonies 1925 ed., p. 20

Popular Christianity, 112-3,

116-7 The War Cry 21.4.1883

Booth-Tucker, vol. 8, p. 426

Church and State, pp. 12, 18 Booth-Tucker, vol. 3, p. 325

The Christian World 1890 Twenty-one Years, p. 248

Ibid., pp. 52, 58 Begbie, vol. 2, pp. 111-2 CB to Mrs. Billups 14.4.1881

Ibid. September 1881 The War Cry 29.9.1881

CB to Bramwell 29.5.1878

Bramwell to his mother

Boox The War Cry 17.2.1881

Ibid.

Ibid.

CB to Mrs. Billups February 6.12.1881

CB to Dr. Soper 1.2.1882

The Salvation Army Soldiers

Church and State, p. 70

CB to Herbert undated CB to Mrs. Reed 9.9.1880

Ibid. 25.9.1880

Petri, p. 129

CB to WB 20.3.1853

The War Cry 5.12.1885

Twenty-one Years, p. 202

Aggressive Christianity, Regulations, p. 79

The Daily Chronicle October

Booth-Tucker, vol. 3, p. 192

CB to Mrs. Billups April 1882 Booth-Tucker, vol. 3, p. 190

CB to Mrs. Billups undated Booth-Tucker, vol. 8, p. 190

The War Cry 9.12.1882

Ibid.

CB to Katie undated CB to Emma undated CB to Bramwell undated The Salvation Army in O CONS Ul mon pm The Holy Ghost, p. 5

Ibid. Adaptation, p. 4

Booth-Tucker, vol. 2, p. 424

Popular Christianity, p. 150

Ibid., pp. 18-21 Aggressive Christianity, ch.1; p.6

Church and State, pp. 71-2 Ibid., pp. 10, 11 Practical Religion, pp. 104-8 Godliness, pp. 93, 94 Popular Christianity, pp. 76-80 Aggressive Christianity, Filled Switzerland, p. 190

Ibid., p. 26

Ibid., p. 208

Ibid., p. 218

Ibid., p. 217

Katie to Mrs. Josephine Butler 19.9.1883 with the Spirit, pp. 3, 8

Ibid., p. 50

Petri, p. 151

Stead, p. 192

CB to Mrs. Billups 12.5.1877

Aggressive Christianity, Filled The War Cry 29.9.18838; 3.10.1883

CB to the Rt. Hon. W. E.

Gladstone CB to Katie 19.9.1883

Ibid. undated with the Spirit, p. 9

Stead, p. 164

The Salvation Army in Switzerland, p. 262

The Times 28.10.1883

Ibid. 27.10.1883

The War Cry 28.8.1886

Narrative by Brigadier M.

Asdell CB to Ballington 19.10.1879

Life of Mrs. Booth, p. 40

The War Cry 3.10.1883

CB to WB undated Katie to her mother 19.9.1883

Wesleyan Times 1865 Echoes and Memories, p. 117

Bramwell to his, wife Florence The War Cry 18.9.1886

CB to Mr. Denny undated Booth-Tucker, vol. 8, pp. 335-6 CB to Bramwell 18.10.1877

The War Cry 19.2.1887

The Freeman 6.8.1887

Song Book No. 382, 1953 edn.

The War Cry 11.2.1888

CB to Emma 380.1.1888

11.6.1885

Josephine Butler to CB undated Booth-Tucker, vol. 3, p. 264

The War Cry 22.7.1885

Echoes and Memories, p. 121

Begbie, vol. 2, p. 44

The War Cry 10.83.1888

The War Cry 22.7.1885

Ibid.

Ibid.

Ibid. 1.8.1885

CB to Her Majesty Queen i Mrs. Bramwell Booth's Diary 9.12.1889

Booth-Tucker, vol. 8, p. 352

Ibid., p. 853

Last Days, p. 20

Booth-Tucker, vol. 3, p. 353

These Fifty Years, p. 22

Booth-Tucker, vol. 8, p. 355

The War Cry 24.38.1888

Ibid. 21.4.1888

Begbie, vol. 2, p. 106

Article by Lieut.-Commissioner Victoria Booth-Tucker, vol. 3, p. 265

CB to the Rt. Hon. W. E.

Gladstone CB to Emma undated Ibid. 5.7.1885

Ibid. 1885

Ibid. undated The War Cry 18.7.1885

Ibid. 29.7.1885

Ibid.

FOODMDADIARWNW

he Gauntlett in The Staff Review of The Salvation Army Booth-Tucker, vol. 3, The Daily News 18.8.1885

The Christian article by Mrs.

Josephine Butler CB to Lady Cairns 22.12.1885 pp. 362-74 The War Cry 20.7.1889

CB to Captain C. Stirling The War Cry 24.10.1885

Stead, pp. 200-3 Age of Consent, p. 24

Begbie, vol. 1, p. 357

Popular Christianity, p. 53

Stead, p. 197

Ibid., p. 206

Church and State, p. 12

25.10.1888

Stead, p. 232

Stead to Bramwell 29.12.1888

Booth-Tucker, vol. 3, p. 406

Mrs. Bramwell Booth's Diary 14.5.1889

Last Days, pp. 49-50 CB to Mrs. Irvine, Petri, p. 173

Ibid., p. 75

Song Book No. 228, 1953 edn.

Last Days, p. 64

Ibid., pp. 65-6 Ibid., p. 67

Ibid., p. 67

The War Cry 28.9.1889

CB to Mrs. Billups 27.8.1873

The War Cry 4.1.1890

Last Days, pp. 71, 72 Bramwell Booth, p. 284

Begbie, vol. 2, p. 92

Ibid.

Song Book No. 556 1953 edn.

The Musical Salvationist, vol. 2, p. 33

Last Days, pp. 70-2 Booth-Tucker, vol. 3, p. 385

Ibid., vol. 8, p. 416

Last Days, p. 128

Booth-Tucker, vol. 3, p. 413

Last Days, pp. 92-3 Ibid., pp. 96-8 Song Book No. 776

Booth-Tucker, vol. 8, p. 480

Last Days, p. 100

Booth-Tucker, vol. 8, p. 442

Song Book No. 821, 1953 edn.

Ibid., No. 217

Booth-Tucker, vol. 3, The War Cry 7.12.1889

Ibid.

Booth-Tucker, vol. 3, p. 400

Last Days, p. 81

Song Book No. 284 1953 edn.

Last Days, p. 82

The War Cry 25.12.1889

Begbie, vol. 2, p. 105

Last Days, pp. 78-9 Booth-Tucker, vol. 3, p. 417

Last Days, pp. 79-80 Bramwell to Emma 3.10.1895

The War Cry 4.1.1890

Begbie, vol. 2, pp. 106-7 Ibid.

Last Days, p.78 pp. 458-61 Last Days, p. 121

Song Book No. 692, 1953 edn.

oe : roe ile Suh PRE SH do ears : ioe ia (rae oh T ngage ll * ~Val2; webbed fh :

Cre se av ro 7 ftp "| nA ' fa LubAd Ook H GG hw ' t aye ay ee ut a

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INDEX Abney Park Cemetery, Stoke NewBillups, Mrs., 220-21, 386-7, 409; ington, 449-52 Age of Consent by C. B., 89910 Aggressive Christianity by C. B., 455; refs. to extracts 457, 460, 462, 465-6 Aldersgate Street, 330 Alexandra Palace, 408, 426, 441 Analogy of Religion by Dr. Butler, refs. to correspondence, 461-6 Billups, Miss, see Mrs. Irvine Birmingham, 162-3, 204, 221-3 Blackwood, Sir Arthur, 277-8, 353 Booth, Mrs. (W. B.'s mother), 59, 66, 129, 158-4, 1638, 191 Booth, Misses (W.B.'s sisters), 97, 145, 163 Booth, Ballington, childhood 165, 175-6, 181, 194-5, 212; home Mission work 259, 270, 273, 275, 281, 288, 290; student 325-31, 3833-4, 336; U.S.A. and marriage 406, 420, 427, 449 (passim) Booth, Mrs. Catherine (née Mum-

Animal friends, 21-2, 25-6, 28, 32-3, 97, 298, 311-12 Annual Self-Denial Appeals, 366, 430 Appleby, Harry (bandmaster), 439-

Aquinas, St. Thomas, 4038 Armstrong, Eliza, 397 Arnold, Matthew, 417 (and footnote) Asdell, Brigadier Marianne, 404-5 Ashbourne, Derbyshire, 17-22 Australia, 252, 329, 353, 370, 434 ford), background and youth 1755; betrothal and marriage 60-145; children 161, 165, 177, 184, 216, 223, 231, 285; faith and beliefs 360-8, 423-6; first writing 28; first sermon 187; journal 16, 40-47, 55, 198; preacher 187-94, 202-6, 213-29 et seq.; propagandist 234— 6, 239-48; silver wedding 346-7; valedictions 433-48 Booth, Catherine (Katie), see Mrs.

Clibborn Booth, Mrs. Coraline Herbert (née Bachus, 87, 96 Bailey, Mr. (Longton, Staffs.), 135,

Balls, Mr. (cab-driver), 404 Band of Hope, 176 Baptists, 163, 218, 226, 235, 243 Barker, Colonel James, 329, 434 Barry, Glam., 221 Bates, Josiah, 128-9, 1387 Bath, Mayor of, 281 Beard, Staff Captain, 428 Becquet, Captain, 381 Begbie, Harold, Life of William Booth, 168, 455; refs. to extracts 457-67 Belgium, 390 Bell, Staff-Captain Annie, 450 Bermondsey, 226 Bethnal Green, 243, 256, 434 Billups, Mr., 220, 244, 387, 420, Schoch), 485 (footnote), 448 Booth, Emma Moss, see Mrs. Tucker Booth, Evelyn Cory (Eva), 231, 320, 888, 347, 395, 486, 446 Booth, Mrs. Florence Bramwell (née Soper), 9, 317, 354 (footnote), 355, 371-4, 389, 391, 415, 428, 444 Booth, Herbert Howard (Bertie), childhood and home, 216, 3806, 322, 340, 348; school 827, 334, 336; France 355; marriage 443; preacher and hymn-writer 409, 438-9, 448, 452-3 (passim)

Buston, Mr. (Newcastle), 195 Butler, Canon George, 286 Butler, Dr.

Joseph, Analogy of Religion, 28 Butler, Mrs.

Josephine, Salvation Army in Switzerland, 286-7, 380Booth, Lucy Milward, 235, 262-3,

322, 338, 347, 394, 427-8 Booth, Marian Billups (Marie), 228,

OO7;.020, 822, 320, S47, 357, 442

Booth, Mrs. Maud Ballington (née Charlesworth), 382 (and footnote), 406, 420, 427 Booth, Samuel (W.B.'s father), 59, 87, 390-92, 394, 399, 455 125, 148 Booth, General William, diary 168, Cadman, Colonel Elijah, 247, 265,

Cadman, Dr. Parkes, 423 Cairns, Lord, 356 Cairns, Lady, 897 Caister-on-Sea, Norfolk, 157 Calvinism, 27, 48-4, 74 Campbell, Dr. John, 74 Canada, 169, 370, 406 Cannon Street Hotel, 355, 365, 379 Canterbury, 258 Cardiff, Glam., 217-20, 248, 265, 221; early life 59-60; engagement and marriage 69-90, 144-6, 16770; family life, 8312-14; "General"

265 et seq.; musical 62, 72, 93, 253, 258; preacher 59-62, 75, 78-

et seq.; Salvation Army founder 266; student 74, 81-2, 93, 96, 108, 118-20, 127-8, 143; wife's funeral speech 450-52 Booth, General William Bramwell, childhood 153, 161-8, 194-5, 212, 221, 223, 248, 801-18; education preacher 248-9, 828; printed 319, 823-5; marriage 870-74; works 368, 455; Purity campaign 888-91, 397-8; responsibility for "The Concern" 233, 248-9, 252-3,

258-63, 265-6, 270-73, 275-7; S.

A. Chief-of-Staff 320, 331-2, 34047, 379, 404, 482, 443-52 Booth: Bramwell's children: Bernard 809, 387 Carlile, J. C., My Life's Little Day,

Carlisle, Cumb., 284-6 Carr, Captain, 349, 427, 486, 448-9 Carvosso, William, 198 Castleford, Yorks., 169 Castle's Educator, 81 Catherine Booth och Salvationismen, see Dr. L. Petri Caughey, Rev. James, 48, 102, 176, 438; Catherine 848-9, 447, 455; Dora 9; Mary 9, 349, 447; Miriam 849; Olive 9 Boston, Lincs., 22-30, 38 Bramwell Booth by Catherine Bram204, 221 Ceylon, 429 Charlesworth, Miss Maud, see Mrs.

Ballington Booth Chatham, Kent, 254-5 Chenhalls, Mr. and Mrs. Alfred, 215 Chester, 161-4, 207 China, 420 The Christian (formerly The Revival), well Booth, 455 Brighouse, Yorks.,

Bright, Rt. Hon. John, 280 Brighton, Sussex, 39-44, 198, 240165-6, 175-7, 226, 230, 249, 252, 397, 420 Christian Mission (formerly East End 41, 420 Bristol, Glos., 164, 410-11, 416 British Medical Journal, 428 Brixton, 30-89, 44, 79, 128, 136, 144, Mission), Whitechapel, 240, 242-8, 247-66, 295, 807, 314, 326, 341,

| Christian Mission Magazine (form-

168, V70) 211=19, 995

Brook, Rt. Rev. Phillips, Sermons, 76 Bunyan, John, 149 Burnett, Mr., 48 Burnham, Essex, 129-33 Burslem, Staffs, 183-4 erly East London Evangelist), 238— 40, 247, 249-52, 254, 256-7, 263— 6, 272-4, 276, 282, 455 Christian Revival Association, 230 The Christian World, 3663¢

Church and State by C. B., 455; refs.

Cory, John and Richard (Cory Bros.), to extracts 461-8, 465-6 Church of England, 198, 214, 241, ONT, ONDA, Beles Cotten End Congregational College, 248, 284, 286-7, 294 Churchill, Sir Winston, My Early Life, 308 Circus meetings, 218-20 City of London School, 323 City Temple, London, 422 (and foot74, 81 Cotton, Calvin, 223 Cottrill, Mr. and Mrs., 387-8 Council of War, see War Congress Coventry, 272-8, 277, 279, 448 Cox, Commissioner Adelaide,

(footnote) Cozens-Hardy, Sir Herbert H., 266 Criminal Law Amendment Bill, 393, note), 423 Clacton-on-Sea, Essex, 348, 427-9, 432, 486, 442, 444 Clapham, Major Rose,

(and footnote) Clapton Common, 288, 357, 372, 404, 427 Clark, Adam, 140 Clibborn, Colonel Arthur Sydney, 875 (and footnote), 382, 407-8, 420, 431 Clibborn, Mrs.

Catherine (née Booth), childhood and home 177, 1945262) 2;70.1305, SLO) SiS, 0203 O22.) 020-0; education Soo-/; evangelist 259, 264-5, 278, 328, 830-38, 337, 340-41; France 347, 353-6, 374-5, 378; "Maréchale"

871, 373; marriage 407-8; mother's death 420, 435, 444, 449; Switzerland 880-88 (passim)

Clifton, Mr. (Nottingham), 211 Coates, Sister (Croydon), 239 Cobley, Mr., 328 Colchester, 260 Commissioner Cadman by H. Wallis, 895-6 Crofts) Dr 207.211

Crossley, F. W., 283, 410, 420, 428 Crow, Mr. (Gateshead), 190, 194 Crownings, Dr., 152 Croydon, 239 Crystal Palace, 128, 441 Daily Chronicle, 369, 372 Daily Graphic, 18732 Daily News, 396% Daily Telegraph, 369, 450 Darkest England Scheme, 482 Darlington, Co. Durham, 267, 274,

Davidson, Archbishop Randall, 294 Deal, Kent, 262 Deed of Constitution, 266, 269, 370,

Denny, T. A., 278, 291, 365, 388, 407, 420, 422 Derbyshire: | Ashbourne 17-22; Chatsworth 154-6; Derby 211-12 Devout Exercises of the Heart by 2471, 456 Congregationalists (Independents), 45, 49, 74, 81. See also Dr. D.

Thomas Congress Hall, Clapton, 288, 370, Miss Roe, 40, 42 Dewsbury, 156-7 Domestic staff, 160-61, 164-5, 181, 184, 186, 189, 206, 224-5, 262, 817, 319-20, 322, 827, 340, 484 Dowdle, Colonel, 239, 433 Dunn, Rev. Samuel, 214 Dutton, Mrs., 434 872, 391, 396-8, 403-4, 406-8, 420-48, 447 The Consul by F. de L. Booth Tucker, 31042, 32188, 455 Cook, A. I., Life of Mrs.

Booth, 406116, 455 Gooke,. Dr.;- 106-7) :112,..115, 118; Eagle Tavern, City Road, 865, 870,

East End (London) Mission, 228-40, 125-92°182,°137; 177; 198,. 207; OLS Cornwall, 164-5, 213-17 9,49, 263, see also Christian Mission East London Evangelist, 238, see also Christian Mission Magazine

East London Special Service ComGermany, 135, 150 Gladstone, W. E., 383, 393 Glasgow, 276, 406, 422 Godliness by C. B., 36222, 455 God's Soldier by St. J. Ervine, 7742, mittee, 227 Echoes and Memories by Bramwell Booth, 168281, 31452, 38975, 39189,

Edinburgh, 239-40 Effingham Theatre, 234 Ervine, St. John, 77 (footnote), 455; 18016, 18271, 20977, 298125, 455 Goodwin, Dr. Harvey, 284-6 Gore Road, 238, 237, 255, 262, 265, see God's Soldier Evangelical Alliance (Brighton), 43 Evangelisation Society, 234, 240, 263-4 Evening Standard, 199°, Exeter Hall, 81, 47-8, 365, 868 (and 270, 288, 343 Gough, Mr., 120 Granville, Earl, 883 (and footnote) Grecian Theatre, City Road, 370, 872, 404 Guernsey, 145, 194-6 Gunning, Dr., 422 footnote), 369, 876-8, 883, 386, 392, 396, 398, 403, 407, 409, 422,

Hackney, 231, 331 Hadley Wood, 427, 444 Hahnemann, Organon, 152 Hain, Sir Edward, 215 Half-nights of prayer, 397, 418-19 Halifax, 160-62 "Hallelujah lassies", 266-7, 275 Hammersmith, 226-31, 237 Harcourt, Sir William, 390 Hardy, Mr., 48 Hartlepool, 205-6 Haslem, Rev. W., 231 Hastings, Sussex, 251, 238, 339 Hellberg, Emanuel, 373 The Higher Life, 203 Hinde Street, London, 126 Hoey, Mrs., 262 Holiness teaching, 198-205, 216, 226, 238, 248, 273, 283, 332, 35960, 362, 868-9, 373, 406, 419, 438, 488 Holland, 418-19, 422, 435 Home for Girls, Whitechapel, 388-9 Home of Rest for Officers, 427 Home Secretary, 281, 390, 394, 397 Homoeopathy, 152 How To Reach The Masses, 254 Howard, Commissioner, 433, 447,

Hughes, Hugh Price, 406 (footnote) Hughes, Mrs. Price, 406 Hull, Yorks., 147, 151-8, 173, 280 Female Ministry by C. B. (pamphlet), 181-4, 214

Fenton, Mr., 155-6 Finney, Lectures on Revivals, 28, 102, 111, 346 Firbank, Mr. (Gateshead), 190, 193 Firth, Mark (Sheffield), 155 Firth, Mr., 154 Firth, Mrs., 157 Flag presentations, 272, 274-5, 279, 853-4, 8376-8 Fletcher, Rev. John William (172985) (vicar of Madeley), Checks to Antinomianism, 27-8, 326 Fletcher, Mrs., Life, 45 Folkestone, 280 Fox, George, 293 France, 185, 347, 863-6, 374-6, 880, 387-8, 397, 408, 420 Franks, Mr., 93, 96-7, 109, 119, 136,

The Freeman, 409122 Fry family (Quakers), 274-5 Fund-raising, 365-6 Gange, Mr., 327 Garrick Theatre Mission, 211 Gateshead, Co. Durham, 148, 17797, 205-6, 208, 216, 255, 273-4 Gauntlett, Commissioner, 42311 General Orders for Special Services, Hurren, George, 9, 359 Hydropathic Institute, Matlock, see 273, 421 (footnote) German Song Book, 150 Dr. Smedley

Ignatius, Father, 241 In Darkest Africa by Sir Henry Stanley, 432 In Darkest England and The Way Life of Catherine Booth by F. de L.

Booth Tucker, 455; refs. to extracts 457, 459-67 Life of Mrs. Booth by A. I. Cook, Out by W. B., 482 Independents, see Congregationalists India, 347, 870, 380, 408-9, 420, 406116, 455 Life of William Booth, see H. Begbie Lightfoot, Dr., 364 Limehouse, 243 Lincolnshire, 21, 22-4, 38, 75-128, 428, 449 Inge, Dean, 199®° International Congress, 403 International Headquarters, 370, 376

Liverpool, 206-7 London, City of, 356, 390-91, 394 London Corps, 347, 407 London Orphanage, 370 see also Congress Hall London School of Music, 237 Longhatton, Jonathan, 79 Lord Chandos, 26022 Love, Mr. (Newcastle), 193, 207 Loveliness of Christ, by Samuel Rutherford, 244147 Lusseyran, Jacques, And There Was (footnote), 380, 395, 407, 409, 418,

International Salvation Army, 233 International Training College, 289 Irvine, Mrs. (née Billups), 236-7, 251, 258, 429 Jarrett, Rebecca, 397 Jarrow, Tyneside, 275 Jenner, Dr. Edward, 321 Jersey, C. I., 145 Jones, Aggie, 289 Joy, Colonel Edward H., The Old Light, 32 Luther, Martin, 293 Corps, 280 (and footnote), 455 Macaulay, Lord, History of England,

Macclesfield, Cheshire, 162 "The Maiden Tribute" by W. T.

Kennington, 231 Kettering, Northants., 243, 254 Kidd, Dr., 262 Kimpston, Mrs., 195 King's Lynn, 402 Kirten, Mary, 188-9, 195, 197, 206, Stead, 391 Manchester, 148, 281, 329-80, 392, 409-10, 420 Manning, Cardinal, 286 The Maréchale by J. Strachan, 337229, 456 Margate, Kent, 235-6 The Masses Reached, 256 McPherson, Mrs., 830 Men's Social Work, 432 Merthyr Tydfil, Glam., 216, 225-6 Metcalf, Dr. Richard (hydropathist), 211-12, 214, 216; 225, 286-7, 263, 305-6, 319, 322 Knight, Mr., 236 Kossuth (Hungarian patriot), 135 Lamb, Abram, 263 Lancashire (Oldham), 135-7 Last Days by Bramwell Booth, 455; refs. to extracts 457, 463, 466-7 Lawrance, Harriet, 288-9, 295 Leay, Mrs., 37, 41, 48 Lectures on Revivals by Finney, 102 Leeds, Yorks., 158-60, 223-6, 328, 257-8, 290, 400 Methodism, Free, 216, 225-6 Methodism, New Connexion, 106-7, 110, 112, 114-19, 121, "125-9, 134, 1387, 148-4, 165-6, 177, 180, 184, 204-7, 210-12, 214-15, 250° Methodism, Primitive, 176, 215 Methodism, Reform Movement, 48—

Leicester, 261, 265, 328, 337 Liddon, Canon, 241, 248 Life and Death by C. B., 3429-89, 9, 58, 60-3,. '72, "75; 106; 110; 115, 117-19, 126 8735, 292194, 80926, 32077, 455

Methodism, Wesleyan, 27, 47-9, 60, Norwich, 398, 404 Nottingham, 59-61, 125, 129, 163, 198-9, 214-15, 218-19, 402, 416 The Methodist Recorder, 18731, 934134 211-12 Notting Hill, 418-19 The Methodist Times, 49 Midnight Movement Meeting, 388 Midwives Act (1902), 197 Mildmay Medical Mission, 250 (footThe Old Corps, see E. H. Joy

Old Ford, 229 Oliphant, Mrs.

Schoch), 435 Olympia, 447 On The Banks of The River by Catherine (née note) Mission Stations, 266, 268 Monk, Peter, 228-9, 234-5 Monod, Pastor Théodore, 374 Morgan, R. C., 226, 254, 420 Morley, Samuel, 230-31, 277-8, 365, Bramwell Booth, 24%, 455 Open-air meetings, 221, 227, 229-30, 250, 273, 279, 281, 283, 289, 381 Orders and Regulations for Soldiers 368 (footnote), 394, 420 Mosheim, Jean-Laurent (1694-1755), of the S.A., 22, 158, 180, 864, 372,

Ouchterlony, Miss Hannah, 329, 377 Oxford, 406

Mother At Home by Abbot, 87 Mrs. Booth of The Salvation Army by W. T. Stead, 456; refs. to extracts 457, 460-68, 465-6

Muller, Rev. George, 151 Mumford, Mrs., 17-20, 22-4, 26-7, Paddington Green, 258 Paget, Sir James, 417 (and footnote), 29-32, 36-49, 53, 60, 64-6, 104, 111, 114, 209, 219-13, 995. 941_ 2, 305, 307 (passim); refs. to correspondence 459-61, 463-4

Mumford, John (C. B.'s father), 17, 419, 426 Pall Mall Gazette, 391, 394-5 Palmer, Dr. and Mrs., 181 Parker, Dr. Joseph, 345, 422 Parliament, 390, 392-6 Patrick, Captain Kate ("Patty"), 380, 22-5, 27, 30, 83, 89-47, 82, 85-6, 96-8, 114, 145, 152, 156-7, 176, 191, 194, 197, 209, 219-18, 295.

3839-40 Mumford, John (C. B.'s brother), 17882, 384 Paxton, Sir Joseph, 156 Pearse, Mr. and Mrs. George, 211 Pearson, Colonel William, 483 Peckham, 231 Peet, Mr. (Holbeach), 79 Pennefather, Rev. William, 250-51 People's Bible by Dr. J. Parker, 422 18, 436 Musa Bhai, Major, 450 The Musical Salvationist, 4401, 455 My Early Life by W. Churchill, 308 (footnote) People's Mission Hall, Whitechapel, Neander, Johann (1789-1850), 27 New Connexion, see Methodism Newbery, Miss (Gateshead), 191 Newcastle, 188, 190, 193-6, 204, 208, 211-2, 278, 279 Newman, Cardinal, 241 Newport, 220 Newton, Sir Isaac, 28, 96 New Zealand, 329, 356-7, 8377 Noel, Miss, 401 Northampton, 273 Northern Echo, 27499, 27776 Norway, 829 247-56 People's Mission Magazine, 250 Petri, Dr. Laura, Catherine Booth och Salvationismen, 28 (and footnote), 33, 78, 186, 316, 329, 358,

400, 455 Plaistow, 256 Plymouth, 164 Pollard, Captain George Arthur, 829,

Poplar, 229, 367

Popular Christianity by 293107-8, 360-6216-17, 28.

40018, 455 Portsmouth, 253-4, 256, 268, 341 Practical Hydropathy by Dr. SmedCB, 36531, St. John's Wood, 234-5 St. Leonards, 340 Saints' Rest by Baxter, 45 Salisbury, Lord, 393 .

Salvation Army: preparation 149-50, ley, 189 Practical Religion by C. B., 455; refs.

166, 168-9; the beginning, 265-6, 272; criticism and _pursecution 277-86, 368-70, 374-5, 380-88, 395 (footnote), 398; anniversaries 408, 426, 441; bands 488-40 The Salvation Army Ceremonies, 864-5*°, 456 The Salvation Army In Relation to to extracts 457, 460, 463-5 Primitive Methodists, see Methodism Prince's Hall, Piccadilly, 394 Proctor, Mr. (Gateshead), 193 Prostitution, 387-94 Punch, 381 (footnote) Purity Crusade, 286, 391, 895-6, Church and State by C. B. 379

(footnote); see Church and State The Salvation Army in Switzerland, 398, 417 (footnote) Quakers, 227, 229, 274, 289 see Mrs. J. Butler The Salvation Army Order of Service,

The Salvation Army Song Book, 150, Rabbits, Mr., 53, 60-61, 63-4, 72-3, 93, 106-7, 115-16, 125, 127-8, 207.232; Railton, Commissioner George Scott, 198, 258, 258, 331, 409, 483-4, 438, 445, 448, 452-3, 456 The Salvation Army Staff Review, 255-6, 258, 260, 262-8, 265, 270, 279, 289, 328, 341-2; Twenty-one Years 36012, 866-787, 88, 380, 386, 405-6, 434, 450, 452, 456 Ramsgate, 235 Reading, 282 Reed, Mr. and Mrs. Henry, 231-3, 18627, 42312 The Salvationist, 238 Salvationist Publishing and Supplies Ltd., 421 (footnote), 455-6 The Saturday Review, 282 Schoch, Staff Captain and Mrs., 435, 251, 290, 356-7 Reed, Walter, 357 Rees, Rev. and Mrs. Arthur, 181-3 Reform Movement, see Methodism Regent Hall, 370 Reminiscences by C. B., 455; refs. to 443 (footnote) School History of Greece, 223 Schools and colleges, 26-7, 319-20, 3238-9, 333-6 Scott, Miss (Gateshead), 191, 195 Scott, Benjamin, 390-91, 397 Scott, Polly, 189 Self-Denial Appeals, see Annual Selfextracts 457-63

The Revival, see The Christian Revivals by Calvin Cotton, 223 Ridgway, Mr., 134 Ripon, Yorks., 226 Roman Catholicism, 286 Ross, P. (Edinburgh), 239 Rotherhithe, 225-6, 428 Rowland, Mr. (Spalding), 90 Roxburgh, Dowager Duchess of, 383 The Rule of Grace, 74 Rutherford, Samuel, 244 Ryde (I. of Wight), 145, 331 Denial Appeals Shadford, Mr. (Spalding), 82, 96, 103 Shaftesbury, Lord, 252, 390 Sheffield, 152-4, 162, 176, 204, 223, 281-2, 392 Shepherd, Kate, 329, 344, 367 Sheppard, Samuel Gurney, 256-7 Shields, Frederic, 406 Shirley, Mr. and Mrs. Amos and daughter, 279 Shoreditch, 134 Short, Miss Jane, 167-8, 229, 237, 241, 249, 252-3, 307, 310, 31213, 316-17, 320, 323, 399 St. Agnes, Cornwall, 164 St. James's Hall, 394, 420

Simons, Mrs., 335 Skeleton Armies, 279-81 Sladen, Commissioner Hugh, 407 (footnote) Sladen, Lady Sarah, 407 (footnote) "Slum" Work, 21; 111, 174-5, 178Tabart, Miss, 93

Tabernacle, see Rev. C. H. Spurgeon Tasker, Miss, 153 Temperance, 21-3, 39, 59, 61, 86-7, 96, 188, 176, 255-6, 259-60, 268,

These Fifty Years by Bramwell Booth, (extracts), 153, 170, 174, 80, 330 Smedley, Dr., 189, 192, 221, 252, 257, 262-8 Smedley, Mrs., 321 Smith, Dr. (homoeopath, Sheffield), 187, 255, 261, 294, 301, 307-9, 316, 323, 342, 868 (footnote), 419;

Thomas, Dr. David, 45, 49-52, 74,

Smith, Dr. George, 74 Smith, Dr. and Mrs. Heywood, 417 126, 138, 144-5, 199, 224, 243 Thompson, Mr.

(Gateshead), 190, 194-5 The Times, 169, 197, 369, 886, 398 Toller, Rev. (Wellingborough), 243 Tongue of Fire, Arthur's, 193 Training Homes, 287-91, 330, 347, (and footnote), 420 Smith, Dr. Hind, 368 (footnote) Soper, Florence, see Mrs. Bramwell Booth Soper, Dr., 371 South Africa, 377 Spalding, Lincs., 75, 78-9, 82, 90, 370, 895, 421, 447 Training of Children by W. B., 153, 95, 100-27, 151 Spurgeon, Rev.

168, 226, 285 ; Stacey, Rev. J., 160, 204-5, 207 Staff Officers' Councils, 432 "The Staff Review", see Salvation Army Staff Review Staffordshire, 133-5, 165 The Staffordshire Sentinel, 183 Stanley, Sir Henry, 422 (footnote) The Star, 187?° Stead, William T., 276, 427, and see 81556, 455 Truro, 164 Tucker, Commissioner, 420 Tucker, Mrs. Emma Moss _ (née Booth), childhood 184-5, 194, 200, 212, 304-6, 310, 318; growing-up 321-2, 828, 887-41; home for training women 288-90, 380, 347, 3895; marriage 847, 420-21; at mother's deathbed 428-9 passim; own death 303 Tucker, Frederick de Lautour Booth, Charles Haddon, Mrs. Booth of the Salvation Army Stevens, Mr., 46, 87 Stirling, Captain Charlotte, 426-7 Stockton, Co. Durham, 364-5 Stockwell New Chapel, see Dr.

Thomas Stoke Newington, 251, 449 Stowe, H. B., 80 (footnote) Strahan, Rev.

James, The Maréchale, 337129, 456 Stuart, Professor, 396 Studd, George, 420 Sunderland, 181, 273 Sweden, 829, 370, 373, 377, 380, see The Life of Catherine Booth, The Consul Tunbridge Wells, 231-8, 251 Turnock, Rev. B., 162-3212 Twenty-one Years, see G. S. Railton Tyneside, 195, 274 Two Days With God meetings 409386, 10, 416, 420, 422, 432, 430 Uniforms, 274, 279 United States, 98, 169, 279, 347, 353, 406, 423, 427, 429, 449

Switzerland, 135, 289, 347, 370, 380-88, 394, 406, 408 Vegetarianism, 131, 151-2, 348 Victoria, Queen, 128, 135, 893, 395, 897, 408

Wales, 328-9 Wallis, Humphrey, see Commissioner West, Mr. (Brighton), 198 West End, London, 291-4, 428 Weston-super-Mare, Somerset, 220 Whitby, 265, 273, 837, 839, 343, Cadman Walsall, 221 War Congress, 263-4, 266, 273 The War Cry, 238, 278, 291, 357,

Whitechapel, 185, 227, 229-30, 247, 869, 383, 392 (footnote) 395-6, 404, 406, 409-10, 420, 437-8, 442, 456; refs. to all extracts 457, 462-7 Ward, Mrs. (Dewsbury), 156 Waits, Isaac, 448 Weekly Times, 135 Wellingborough, Northants., 243-4, 270, 273, 279, 281, 340, 347, 358, 370, 887-9, 416, 420 Willet, Mr. (Brighton), 420 Williams, Mr. (Newcastle), 190 Wolverhampton, 165 Women's emancipation, 49-52, 89, 139-84, 220, 226, 289, 248, 255, - 259, 263, 265, 282, 287-8, 831, 859, 3895-6 Wyssa, Charles and John, 382-3 254,273 Wells, Mr. (Brighton), 42 Wesley, Charles, 48, 198, 445 Wesley, John, 27-8, 48, 141, 198, 293, 359 The Wesleyan Times, 214-15, 224, Yarmouth, Norfolk, 162 York, 146 Y.M.C.A. 368 (footnote)

Sas a =

oti ona ee

CATHERINE BOOTH

The ruling motive in her life was always love for God, for her fellow men and for her own closely united family. The love story of any in recorded history, William and Catherine is as enchanting as and their life-long devotion to one another played no small part in the success of the great achievement of their lives — the founding of The Salvation Army.

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