Knowing the high value that Gordon placed on the Word of G.o.d, we shall not be surprised to hear that he took intense pains to study the sacred volume. He incidentally mentions that one page of his Bible had been so worn by use that he could hardly read the words. The energy and thoroughness ever evinced in his professional duties, he also practised in the earnest search for G.o.d's truths. He used to apply the text, "In the sweat of thy face shalt thou eat bread," to the soul as well as to the body, to the living Bread of Life as well as to the bread that sustains physical life. At one time he devoted a great deal of time to studying the book of Revelation, although he admitted that it was the most difficult book in the Bible to understand. He did not profess to understand it all, but he used to quote that saying of Dr. Mackie's, "The blessing to be looked for does not come by comprehension, but by the reading of the revelation G.o.d has given us in His Word, Rev. i. 3."

But though he read and studied his Bible as earnestly as he would any other book, he never forgot the fact that only the Holy Spirit can teach us the truths contained in it.

"We can see the _history_ of the Bible, and may understand it, but we forget that we are blind to its secret mysteries, unless G.o.d shows them to us; our Saviour says, 'Unto you it is _given_.' Only the Spirit _in_ man finds G.o.d."

He contended, moreover, that there could be but little benefit from a mere theoretical study of the Bible, and that consequently the best school in which to learn the sacred truths it contained was that of the discipline of life.

"I feel sure that no study without trial is of avail; life must be lived to learn these truths. I believe, if a man knows his Bible fairly, and then goes forth into the world, G.o.d will show him His works. The Jews learnt the Scripture by heart, and so I expect our Saviour did; He therefore had no need to study it. He applied its teachings to life and its trials."

Nor did Gordon study his Bible only when he was alone, for he was very fond of reading it in company with those who, like himself, valued it.

Thus Mr. Pearson, of the Church Missionary Society, who was at Nyanza, gives a brief account of his visit to Khartoum in 1878, and says, "After the work of the day was finished, Gordon would say, 'Let us have reading and prayer;' and in that very palace which was, perhaps, the scene of his death, we used to meet and pray, not separating sometimes until one in the morning."

Before leaving Gordon and his Bible, it is interesting to note that the actual copy of the Scriptures which he had for a long period, including the time of his first visit to Khartoum, is now at Windsor Castle in the possession of the Queen. The following is the Queen's letter on the subject:--

"WINDSOR CASTLE, _March 16, 1885_.

"DEAR MISS GORDON,--It is most kind and good of you to give me this precious Bible, and I only hope that you are not depriving yourself and family of such a treasure, if you have no other. May I ask you, during how many years your dear heroic Brother had it with him? I shall have a case made for it with an inscription, and place it in the Library here, with your letter and the touching extract from his last to you. I have ordered, as you know, a Marble Bust of your dear Brother to be placed in the Corridor here, where so many Busts and Pictures of our greatest Generals and Statesmen are, and hope that you will see it before it is finished, to give your opinion as to the likeness.--Believe me always, yours very sincerely,

"VICTORIA R. I."

It is not a little remarkable that in the history of all eminent Christians, those who attach great importance to the study of the Word of G.o.d invariably make a point of spending much time at the throne of grace, waiting on G.o.d in prayer. These two means of grace seem to be almost inseparable, and we seldom find one much in use without the other. Some people talk about being too busy to spare time for prayer or study of the Scriptures, but Luther used to say that the more work he had to do, the more necessary did he find it to hedge-in time during which he could be alone with G.o.d. The more work there is to be done, the more strength is needed, and therefore the more important is it to make use of those means which alone can bring strength for work. Few men get through more work in the course of the year than Gordon did, but he made a great point of so arranging his work as to enable him to find time for private communing with G.o.d.

When in the Soudan as Governor-General he used to hoist a flag outside his tent to indicate to outsiders that he was not to be disturbed except under very urgent circ.u.mstances, and that flag became the signal that the occupant of the tent wanted to be alone with his G.o.d, to seek for guidance[5] and strength, which he felt he needed so much in conducting the affairs of the province over which he was called to rule. Like all men who begin by praying much for themselves, his heart was soon drawn out in prayer for others; and it is evident that he interceded much for his enemies, as well as for those with whom he was officially brought into contact. Thus in one letter he says: "I believe very much in praying for others; it takes away all bitterness towards them;" and on another occasion:--

[5] It is sometimes said that Gordon used to "toss up" when he was in any doubt, and that such a step indicates want of faith in prayer. As a matter of fact, he did appeal two or three times to lot in this way, and he used to quote Acts i. 26 as a precedent; but it is not true that he often decided questions thus, nor is it true that he resorted to an appeal to lot instead of seeking guidance in prayer. He would pray first, and ask G.o.d to indicate His mind in this modern form of appeal to lot.

"The only remedy with me is to pray for every one who worries me; it is wonderful what such prayer does. In heaven our Lord intercedes for us, and He governs heaven and earth. Prayer for others relieves our own burdens. G.o.d turned the captivity of Job _when he prayed for his friends_, who had been as thorns in his side. I feel strongly that the grace G.o.d gave me to pray for my enemies in the Soudan led to my success, though I certainly used the sword of Caesar on them."

Those who are opposed to the doctrine that salvation is not to be obtained by human merit, but by simple faith in the Lord Jesus Christ, sometimes a.s.sert that the Gospel teaches people to be selfish, by thinking first of their own salvation. As a matter of fact, the most active Christians are those who hold this doctrine; and never has the Church of our country been so fruitful of good works, as when her children have been careful to make it clear that salvation is not to be obtained by them. It is not selfishness for a man to think of his own soul first, when he knows that he cannot do much good to others till its salvation is a.s.sured. The happy combination between a natural unselfishness, and a newly developed love for the temporal and spiritual welfare of his fellow-creatures, had very blessed results in Gordon's case. No sooner was he thoroughly convinced of the importance of religion, than his unselfish nature exhibited itself in a marvellous development of the missionary spirit at home and abroad. When Gordon secured anything good, his unselfish nature at once prompted him to let others share it. It is sometimes supposed that only men of strong faith are in earnest about the propagation of their faith, but this is not altogether a correct way of stating a fact. The young man who makes good use of the muscular power given to him by Nature acquires greater strength, whereas he who fails to do so finds that he has to pay the penalty of his neglect in having his muscles grow flabby and feeble.

And so it is with faith. The unselfish man who starts with a weak faith, but is determined to let others derive as much benefit as possible, finds his faith growing stronger and stronger, as he continues to witness evidences of the influence of that faith on others. Had Gordon, like one in the parable, wrapt his faith up in a napkin, instead of making good use of it by putting it out to usury, he might never have acquired the strong faith which so characterised him.

As it was, he not only to the last day of his life had cause to thank G.o.d for the full a.s.surance he enjoyed, but the number of orphans, of widows, and of others, who derived benefit directly or indirectly from his faith, will never be known.

There are some to whom one might apply, though in a slightly different sense, the words of Naaman's servants, "If the prophet had bid thee do some great thing, wouldest thou not have done it?" While willing to exercise this faith in the performance of great deeds, they overlook numerous smaller opportunities of working for their Master, and fail to do anything because they are always looking out for great opportunities. The great change in Gordon's life took place at Gravesend, and it was there he commenced to show that intense longing to do good to others which characterised him to the end. Nothing was beneath his notice, n.o.body too insignificant for him. The gutter children, and the inmates of the workhouse, might have been pa.s.sed over by many in his position who had higher aims. It was not so with Gordon, and consequently he quickly cultivated the missionary spirit, and soon reaped a rich harvest, proving the truth of Browning's lines about the humble-minded man, who finds nothing too insignificant for his energies:--

"That low man sees a little thing to do, Sees it and does it: This high man with a great thing to pursue, Dies ere he knows it.

That low man goes on adding one to one, His hundreds soon hit: This high man aiming at a million Misses an unit."

Here was a man, who had already made a great name for himself in the world, and might, had he wished, have been far better known, planning out for himself a future career, the main object of which was to spread abroad a knowledge of those spiritual truths which had so greatly benefited him, and that not by the formation of some great society, some splendid organisation, but by simply putting himself into touch with some of the humble city missionaries, and, through their instrumentality, getting at the poor. Witness these two pa.s.sages from his letters:--

"_January 8, 1881._--I hope, D.V., to put myself in communication with some of our Scripture-reader people, and shall try and visit Christ, who is in the East end in the flesh (Matthew xxv. 34). I feel this is what I shall like; these truths were not given to make a man idle."

"_September 24, 1881._--I have been down for two Sundays to meet a lot of Chinese, and have spoken to them as well as I could. I have not yet touched on Jesus and His sacrifice, but spoke of G.o.d's indwelling. It was satisfactory, and they were pleased."

It is also interesting to note how, from time to time, he kept on reproaching himself for not being more alive to his responsibilities, and making better use of his opportunities to do good. He even seemed to begrudge himself the few months' holiday he spent in Palestine recruiting his health and energies. Writing on August 14, 1882, he says:--

"Fancy, since I left Mauritius, with the exception of twenty-nine days on board ship, I have been living at hotels, and, I may say, have not talked of the pearls to more than a dozen people."

And again from Palestine he wrote:--

"You know I do not like idleness; I want to get to a place where I can find sick people to visit, feeling sure that is the necessary work for me; I think He will direct me, so I seek no advice elsewhere. I leave it to G.o.d, to decide in His time. I do not like the ways of the polished world, and my dislike has increased during the time I have been here."

However much Gordon might reproach himself, it must not for one moment be supposed that, in the ordinary acceptation of the word, there was any cause for it. He was in truth a most indefatigable worker, and no matter how hard his official work was, he always seemed to find time to do something for his Master. A case in point is the time he spent in South Africa, when it is difficult to understand how he got through all the official work he managed to compress into his brief sojourn. Yet we find that the herculean task of reorganising the colonial army was not the only thing that occupied his attention, for on the 12th August 1882 he writes to his sister:--

"How odd, those leaflets[6] being in Dutch, and my wanting them, and your sending them just as I am about to go up to the Free State, when, as in the 'Auld time long ago,' I shall be dropping them along the road near the Boer towns. What hundreds I did give away; how I used to run miles, if I saw a scuttler (boy) watching crows in a field! If I, or any one else, went now to Gravesend and dropped them, how quickly men, now grown up, would remember that time. Send me the whole lot out unless you want them, I mean of all languages; it is the loveliest leaflet I ever saw, and it still looks fresh."

[6] This leaflet consists princ.i.p.ally of a few choice and carefully selected pa.s.sages of Scripture, and shows how intensely he valued the _ipsissima verba_ of G.o.d's own word, as a means of reaching the human heart.

Francis de Sales, an eminent saint of the Roman Catholic Church, when a famine was prevailing, and he wanted to preach in a certain village, purchased twelve waggons and packed them with bread. He sent the waggons forward one at a time, going on the last one himself. "For,"

said he, "we must get at the poor through their physical natures. They will be the more willing to receive our message for their souls when they see that we care about their bodies." Gordon used to act on the same principle, and made a great point of caring for the physical wants of any he found in trouble. It would be difficult to enumerate all the instances of this to which publicity has been given, but a few cases may suffice. One lad who exhibited consumptive tendencies he sent at his own expense to Margate. The boy recovered, grew up to be a man, and christened his eldest son "Gordon," in memory of one who, he used to say, had "saved both his body and soul." Another story is told of a case in which Gordon handed over a dirty little urchin to one of his lady friends, with the remark, "I want to make you a present of a boy."

Under good influences the lad grew up until he became a respectable member of society. Years after, when he was earning good wages at sea, and was about to be married, he fell from the topmast of his vessel, and was conveyed to the Gravesend Infirmary with a fractured skull. In his last moments, however, he did not forget his benefactor, and, in trembling tones, asked his adopted mother to tell the Colonel how he valued the truth contained in that beautiful hymn he had taught him, "Jesus, Lover of my soul." The same writer mentions also the history of a boy called Albert who, through Gordon's kindness, was apprenticed to a tradesman at Gravesend. Subsequently the lad went into a business house at Southampton, where he was placed in a department which he did not understand. Fearing that his services would be dispensed with, he communicated with his friends, and they, in turn, wrote to General Gordon, who happened to be staying in Southampton at his sister's house. Without loss of time the General called on "Little Albert," whom he scarcely recognised in the youth of six feet two inches who presented himself, and had a consultation with his employer. The result was that the young man was retained in his situation, and placed in a department with which he was well acquainted.

It is by no means uncommon to find that those who are eager about the spread of spiritual truths among professing Christians, are also keenly alive to the importance of mission work among non-Christian people.

Gordon was a remarkable instance of this happy combination. The chapter that deals with his life in Palestine gives an insight into this part of his character, but a few words will not be out of place here to show his opinion on this subject in other countries. He had a very high ideal of what a missionary should be, and a supreme contempt for bad missionaries. He was on the whole fortunate in the cla.s.s of men he came across in Palestine, the Soudan, and South Africa. In the first of these two places the missionaries belonged to the Church Missionary Society, an organisation with which he was much in sympathy. But he also met men of other societies, and his large-hearted sympathies went out to them too. He was a great admirer of Livingstone, and spoke of him with much respect and affection. The spirit of heroism which has characterised so many of our missionaries attracted him greatly. "Do not send lukewarms," he once wrote to Mr. Wright, the Honorary Secretary of the Church Missionary Society; and one of the first things he did at Gravesend was to support the Moravian Missions by becoming their local treasurer. Later on in Africa he writes, "How refreshing it is to hear of the missionary efforts made in these countries."

We may not quite agree with all that Gordon said on the subject of foreign missions, and some may think that the standard he set up was too high for frail human nature to aim at. Moreover, recent events in Uganda, and elsewhere, may have shown us that good work can be done by men who fall far short of Gordon's standard. Nevertheless, we cannot but feel that he was himself, in the truest sense of the word, a missionary, and that the Earl of Harrowby did not at all exaggerate the truth when he said about Gordon, after his death:--

"I believe that one effect of that man's example was to lift up a n.o.ble standard for the cross in a way that no professional missionary could have lifted it up, and to oblige devotees of pleasure and people who had thought but little of such things to acknowledge the power of the Gospel. Many who saw him and spoke to him could not understand him. It was to them a marvellous sight to witness, and I feel that we can hardly be grateful enough to that great man for the infinite benefits which he has bestowed upon us as friends of missions."

Apart from any direct work that he did to advance the cause of missions, an ill.u.s.tration has recently been given us in _The Jewish Intelligencer_, showing what an influence his life had on Mohammedans and others with whom he came in contact. The writer describes a conversation he had with a shereef from Mecca, a man who was held in the greatest veneration by all loyal Mohammedans. He was a well-informed man, and had travelled much. In speaking of Gordon, he said: "Oh! the English lost a great man, it is true, but the unhappy Mussulmans have lost in him a benefactor, a father, and a servant of the true G.o.d. Before I knew him I hated the Christians, but Gordon has taught me to love them; and I see more clearly every day that a religion which makes such heroic, faithful, and disinterested men, can only be a religion coming from the true G.o.d." And, believe me, the whole Mohammedan world has felt, and still feels every day, the loss of the n.o.ble defender of Khartoum.

CHAPTER IX

HIS CATHOLICITY

So many Churches and parties have laid claim to Gordon's patronage, and such extraordinary views have been attributed to him on religious subjects, that it may not be out of place to say something on the point. His mind was very comprehensive, and his whole nature sympathetic, consequently many, differing widely from each other, have regarded him as an ally of their own cause. When he became Private Secretary to Lord Ripon, on the appointment of the latter, who is a Roman Catholic, as Governor-General of India, it was stated in some of the Indian papers that the new Viceroy had been urged by Mr. Gladstone to accept a Baptist as his Private Secretary, in order to conciliate the Nonconformist and Protestant element in England. There was not a word of truth in the statement. The Baptist Church has possessed some very eminent men, such as Sir Henry Havelock, Dr. Carey, Dr. Judson, Dr. Angus, and Mr. Spurgeon, but General Gordon was not one of their number. He was baptized as a member of the Church of England, and though he was never confirmed, yet he lived and died a communicant of that body. In many ways he was a thorough type of that catholic generous cla.s.s of Churchmen, so characteristic of our National Church, which, taking a large-hearted view of Church membership, recognises all that is good, n.o.ble, and pure in other systems, and is not afraid of losing caste by a.s.sociating with Nonconformists. Nor would it be fair to say that his catholicity developed only in the direction of the Nonconformists, for no man ever tried more than he to see good in other systems of religion, such as the Roman Catholic and Greek Churches, and even Mohammedanism. He had a remarkably open mind, and was always anxious to distinguish between persons and principles. He fully recognised the errors of certain religious systems, but this did not in the least interfere with his recognition of good in the individuals who adhered to them. The catholicity of his own views may be gathered from the following extracts made from his letters at different times:--

"I do not think much of getting help from only one particular set of men; I will take Divine aid from any of those who may be dispensing it, whether High Church, Low Church, Greek Church, or Roman Catholic Church; each meal shall be, by G.o.d's grace, my sacrament."

"I would wish to avoid laying down the law: you may look at a plate and see it is round; I look at it, and see it is square; if you are happy in your view, keep it, and I keep mine; one day we shall both see the truth. I say this, because we often are inclined to find fault with those who do not think as we do, 'who do not follow _us_.' Why trouble others and disturb their minds on matters which we see only dimly ourselves? At the same time I own to repugnance to the general conversation of the world and of some religious people; there is a sort of 'I am holier than thou' in their words which I do not like, therefore I prefer those subjects where such discussions do not enter."

"Join no sect, though there may be truth in all. Be of the true army of Christ, wear His uniform, _Love_: 'By this, and by no other sign, shall men know that ye are My disciples.'"

If we may judge of a man by his friends and his books, few can surpa.s.s General Gordon in catholicity. He used to say that he learned certain truths from certain individuals. Thus, from the writings of an eminent Plymouth Brother, C. H. Mackintosh, he learnt the doctrine of the two natures within himself, and from a Mr. Jukes he learnt the lesson of the crucifixion of the flesh. "Mr. Mylne," he used to say, "taught me the importance of intercessory prayer, and Colonel Travers taught me the importance of bringing forth the fruit of the Spirit." He valued also Bishop Pearson's work on the Creed, and the standard work on the Thirty-nine Articles by the lately-retired Bishop of Winchester. "The Imitation of Christ," by Thomas a Kempis, was a favourite book, and one which he gave away largely. "Christ's Mystical," by Hall, and "The Deep Things of G.o.d," by Hill, were also much valued, and given away to his friends, as well as Clark's "Scripture Promises," and Wilson on "Contentment." He was an admirer of the eminent preacher Charles H.

Spurgeon, about whom he says:--

"I found six or seven sermons of Spurgeon in the hotel, and read them. I like him; he is very earnest; he says: 'I believe that not a worm is picked up by a bird without direct intervention of G.o.d, yet I believe entirely in man's free will; but I cannot and do not pretend to reconcile the two.' He says he reads the paper to see what G.o.d is doing and what are His designs. I confess I have now much the same feeling; nothing shocks me but myself."

He was personally very fond of the late Bishop of Lincoln, Dr.

Christopher Wordsworth, describing him as "imbued with the indwelling of G.o.d; only one fault--he is hard on the Roman Catholics." The last phrase gives a good insight into the working of Gordon's mind. Romish Catholicism, as a religious system, was about as opposed as anything could be to his own views, which were all in favour of comprehensiveness, and a large display of individuality. But though he had no sympathy with the narrow exclusiveness of that ecclesiastical survival of the dark middle ages--the Roman system--he had the greatest sympathy with earnest individuals, who in spite of their system possessed the Spirit of Christ. He had many sincere friends who were members of the Church of Rome, and he used to remark that some of them set a n.o.ble example of devotion to many Protestants, who did not act up to their own principles. Writing on the 5th January 1878, he says:--

"Why does the Romish Church thrive with so many errors in it? It is because of those G.o.dly men in her who live Christ's life, and who, like as Zoar was spared for Lot's sake, bring a blessing on the whole community. For self-devotion, for self-denial, the Roman Catholic Church is in advance of our present-day Protestantism.

What is it if you know the sound truths and do not act up to them?

Actions speak loudly and are read of all; words are as the breath of man."

But in spite of his large-hearted toleration he had no hesitation in speaking out against the tendency of Romanism which unduly exaggerates the position of the priests, and puts the laity into a subservient position with regard to them. Writing from Khartoum with regard to the Abyssinians, he says:--