"Rescue the perishing, care for the dying,Snatch them in pity from sin and the grave;Weep o'er the erring ones, lift up the fallen,Tell them of Jesus, the Mighty to save."
"Rescue the perishing, care for the dying,Snatch them in pity from sin and the grave;Weep o'er the erring ones, lift up the fallen,Tell them of Jesus, the Mighty to save."
"Rescue the perishing, care for the dying,
Snatch them in pity from sin and the grave;
Weep o'er the erring ones, lift up the fallen,
Tell them of Jesus, the Mighty to save."
Gordon was never allowed to carry on any work for any great length of time, and the six years at Gravesend passed very quickly. In 1871 he was appointed British representative on the European Commission to superintend the improvement of the mouth of the Danube, so that it might be made more navigable for ships. He was engaged in this work for two years, with his headquarters at Galatz; and the eminent war correspondent, Archibald Forbes, says that he "found his memory still green there in the early years of the Russo-Turkish war, fourteen years after he had exchanged the mosquitoes of the Lower Danube for the not less venomous insects of the Upper Nile."
Apart from the testimony of Archibald Forbes, we may be quite sure that he did some good work at Galatz, for it would be difficult to imagine him doing nothing but the ordinary routine of official duties. He always discovered an opening of some sort by which he could help his fellow-creatures, and his active mind and sympathetic nature were, in the words of Jean Ingelow, always asking the question of those with whom he came in contact—
"Are there no briers across thy pathway thrust?Are there no thorns that compass it about?Nor any stones that thou wilt deign to trustMy hand to gather out?"
"Are there no briers across thy pathway thrust?Are there no thorns that compass it about?Nor any stones that thou wilt deign to trustMy hand to gather out?"
"Are there no briers across thy pathway thrust?
Are there no thorns that compass it about?
Nor any stones that thou wilt deign to trust
My hand to gather out?"
The time had now come when he was to be called to a new form of work, one to which he was to give the best years of his life, and for which ultimately he was to sacrifice life itself. In the Crimea and in China, he had shown what he could do as a soldier; at Gravesend he had set a noble example to the world of what a Christian philanthropist might do in his spare hours; and now he was to be called to wage war with the horrors of slavery. We had him in our midst for six years, and we found no work for him worthy of his abilities; but while we overlooked his merits, other nations were not so blind. Just as later on the King of the Belgians was anxious to secure his services which we were allowing to remain idle, so now Nubar Pasha, the far-sighted minister of Ismail Khan, Khedive of Egypt, persuaded him to enter the Egyptian service, and go to Africa as Governor of the Equatorial Provinces.
But before we follow him into the Soudan, it may be well to dwell for a little on the distinctly religious aspect of his life.
CHAPTER VIII
SIMPLE FAITH4
There are few young men who cannot remember having, in their boyhood, taken a caterpillar and shut it up in a box. Before long the creature assumed a chrysalis form, and finally developed into a butterfly, with a completely new power not possessed by the caterpillar. Instead of only being able to grovel on the ground, the creature in its new existence is able to soar high into the air. This is one of Nature's conversions, and is a faint illustration of the spiritual change which takes place in the human heart, when the natural man becomes a new creature with new powers. It is customary for some to sneer at the doctrine of conversion, scorning the idea of a distinctly spiritual change taking place in the human heart. It would, however, be difficult to find any other term by which accurately to describe the change that took place in Gordon's life.
Up to a certain period, while he had done well all that he was called upon to do, and had completely outstripped his peers, showing himself, in his professional capacity, to be a head and shoulders above his fellows, there were nevertheless latent powers within him, which had not yet been called into play. Who can study his life without being convinced that he had a power with God, in later life, that he did not possess earlier? Christ said, "I, if I be lifted up, will draw all men unto Me." He was lifted up before Gordon's eyes, and there was a distinctive response to the magnetic influence of the Cross; and, as in the laws of magnetism, the instrument that has been charged can in its turn charge metal brought into contact with it, so in the life of Gordon we see, that not only had the Redeemer a distinct influence on his whole nature, but that he was himself so charged with Divine love, that he was able to exert a magnetic influence over others. Ecclesiastics may fight and wrangle about names and terms; we have to deal with facts. It matters little by what name we call it, the fact remains that a distinct spiritual change came over Gordon, leaving him a man who had power with God. But though the effect of this change in Gordon's life was most marked, it is not so obvious when it took place. As a boy and a cadet he was full of animal spirits, and somewhat given to practical joking; but, though not a religious boy, he never was bad in the ordinary acceptation of the term. After he had obtained his commission, before he went out to the Crimea, there were distinct indications of a feeling after God, and some have affirmed that this was brought about through the influence of his mother. That good mothers are blessed by God as the means of conveying spiritual light to their boys, is a fact so frequently evident, that writers and others are often led to assume it must always be the case. Now, though Gordon possessed an excellent mother, of whom he was very fond, and who in later years became a true Christian, as a matter of fact in early life she was somewhat worldly. She was always a remarkably clever and sensible woman, but in the matter of religion she never attempted to influence her son. Whatever of spiritual good there was in him, was therefore not due to her. That he had great affection for her is clear, even if there were no other evidence, from a letter written during her illness in October 1873, when he was abroad, to his sister, in which occurs this passage:—
"Kiss my dear mother, and do not fret for me. I have, thank God, all comfort, peace, and happy reminiscence with the knowledge that the Comforter is with you all; that He is able, willing, unselfish, and kind, and that He will keep you all till you reach the land where the 'sun never sets,' and where you will see Him, and know why 'Jesus wept' at Lazarus' grave. Feed by the living pastures; they will fatten you."
"Kiss my dear mother, and do not fret for me. I have, thank God, all comfort, peace, and happy reminiscence with the knowledge that the Comforter is with you all; that He is able, willing, unselfish, and kind, and that He will keep you all till you reach the land where the 'sun never sets,' and where you will see Him, and know why 'Jesus wept' at Lazarus' grave. Feed by the living pastures; they will fatten you."
A few days later he says:—
"By keeping my watch at your time, I feel enabled to know what you are doing. It will be a sore trial for you to see my dear mother leave her worn-out shell, but you will feel that God takes her to Himself. My dear mother has spent a useful, hard-working life, and a happy one; it seems as if it is for you she is kept."
"By keeping my watch at your time, I feel enabled to know what you are doing. It will be a sore trial for you to see my dear mother leave her worn-out shell, but you will feel that God takes her to Himself. My dear mother has spent a useful, hard-working life, and a happy one; it seems as if it is for you she is kept."
Still the truth expressed in the following lines applied to Gordon's case:—
"They talk about a woman's sphere,As though it had no limit.There's not a place in earth or heaven,There's not a task to mankind given,There's not a blessing or a woe,There's not a whispered yes or no,There's not a life, or death, or birth,That has a feather's weight of worth,Without a woman in it."
"They talk about a woman's sphere,As though it had no limit.There's not a place in earth or heaven,There's not a task to mankind given,There's not a blessing or a woe,There's not a whispered yes or no,There's not a life, or death, or birth,That has a feather's weight of worth,Without a woman in it."
"They talk about a woman's sphere,
As though it had no limit.
There's not a place in earth or heaven,
There's not a task to mankind given,
There's not a blessing or a woe,
There's not a whispered yes or no,
There's not a life, or death, or birth,
That has a feather's weight of worth,
Without a woman in it."
Writers have too often ignored the influence of an elder sister in the formation of a man's character. There can be little doubt that even before Gordon went out to the Crimea, he was indebted to his sister for much spiritual help, as the following letter, written from Pembroke in 1854, shows:—
"My dear Augusta,—Write another note like the last, when you have time, as I hope I have turned over a new leaf, and I should like you to give me some hope of being received."... I got your very kind letter to-day, and am very much obliged to you for it. I have not had time to look out the texts, but will do so to-morrow. I am lucky in having a very religious captain of the 11th, of the name of Drew; he has on the mantelpiece of his room the 'Priceless Diamond,' which I read before yours arrived. I intend sending to you, as soon as possible, a book called 'The Remains of the Rev. R. M'Cheyne,' which I am sure you will be delighted with. I told Drew to go to Mr. Molyneux; and he did so, and of course was highly pleased. I cannot write much in favour of our pastor; he is a worldly man, and does not live up to his preaching; but I have got Scott's 'Commentaries.' I remember well when you used to get them in numbers, and I used to laugh at them; but, thank God, it is different with me now. I feel much happier and more contented than I used to do. I did not like Pembroke, but now I would not wish for any prettier place. I have got a horse and gig, and Drew and myself drive all about the country. I hope my dear father and mother think of eternal things. Can I do or say anything to either to do good? When you get my book, read the 'Castaway.'"You know I never was confirmed. When I was a cadet, I thought it was a useless sin, as I did not intend to alter (not that it was in my power to be converted whenIchose). I, however, took my first sacrament on Easter day [16th April 1854], and have communed ever since."I am sure I do not wonder at the time you spent in your room, and the eagerness with which you catch at useful books—no novels or worldly books come up to the Sermons of M'Cheyne or the Commentaries of Scott. I am a great deal in the air, as my fort is nine miles off, and I have to go down pretty often. It is a great blessing for me that in my profession I can be intimate with whom I like, and have not the same trials among my brother officers as those in a line regiment have. I ought not to say this, for 'where sin aboundeth, grace aboundeth more fully;' but I am such a miserable wretch, that I should be sure to be led away. Dearest Augusta, pray for me, I beg of you."
"My dear Augusta,—Write another note like the last, when you have time, as I hope I have turned over a new leaf, and I should like you to give me some hope of being received.
"... I got your very kind letter to-day, and am very much obliged to you for it. I have not had time to look out the texts, but will do so to-morrow. I am lucky in having a very religious captain of the 11th, of the name of Drew; he has on the mantelpiece of his room the 'Priceless Diamond,' which I read before yours arrived. I intend sending to you, as soon as possible, a book called 'The Remains of the Rev. R. M'Cheyne,' which I am sure you will be delighted with. I told Drew to go to Mr. Molyneux; and he did so, and of course was highly pleased. I cannot write much in favour of our pastor; he is a worldly man, and does not live up to his preaching; but I have got Scott's 'Commentaries.' I remember well when you used to get them in numbers, and I used to laugh at them; but, thank God, it is different with me now. I feel much happier and more contented than I used to do. I did not like Pembroke, but now I would not wish for any prettier place. I have got a horse and gig, and Drew and myself drive all about the country. I hope my dear father and mother think of eternal things. Can I do or say anything to either to do good? When you get my book, read the 'Castaway.'
"You know I never was confirmed. When I was a cadet, I thought it was a useless sin, as I did not intend to alter (not that it was in my power to be converted whenIchose). I, however, took my first sacrament on Easter day [16th April 1854], and have communed ever since.
"I am sure I do not wonder at the time you spent in your room, and the eagerness with which you catch at useful books—no novels or worldly books come up to the Sermons of M'Cheyne or the Commentaries of Scott. I am a great deal in the air, as my fort is nine miles off, and I have to go down pretty often. It is a great blessing for me that in my profession I can be intimate with whom I like, and have not the same trials among my brother officers as those in a line regiment have. I ought not to say this, for 'where sin aboundeth, grace aboundeth more fully;' but I am such a miserable wretch, that I should be sure to be led away. Dearest Augusta, pray for me, I beg of you."
For several years after the date of the above letter, he alludes very little to religion, and if we may accept his own statement on the subject, in a letter from China, dated Taku Forts, 15th March 1862, it is probable that he went back for a time.
"The climate, work, and everything here suits me, and I am thankful to say I am happy both in mind and body. I have had a slight attack of small-pox—it is not necessary to tell my mother this, as it will trouble her. I am glad to say that this disease has brought me back to my Saviour, and I trust in future to be a better Christian than I have been hitherto."
"The climate, work, and everything here suits me, and I am thankful to say I am happy both in mind and body. I have had a slight attack of small-pox—it is not necessary to tell my mother this, as it will trouble her. I am glad to say that this disease has brought me back to my Saviour, and I trust in future to be a better Christian than I have been hitherto."
Then followed the stirring adventures he went through in command of the Ever-Victorious Army in China; but that he could not, during that period, have had the full assurance which characterised him later on, and which arises from the witness of the Holy Spirit, is evident from the fact that he once remarked to his aunt, Miss Enderby, that he could not make out how it was that he had feared death so little, when all the time he did not know that he was prepared to die.
On the 19th September 1865, his father passed away a few months after he had taken up his appointment at Gravesend. This event seems to have marked an important crisis in his spiritual life. He shut himself up in complete retirement for a few days, and emerged a very different man from what he had been before. From that time to the day of his death, he was known as an out-and-out Christian. During the previous ten years it is clear, from his letters, that he was in the highest and truest sense a child of God, but there seems to have been something wanting in his character. From the time of his father's death, he seems to have had such a firm assurance in Christ, that religion was the prevailing element of his life.
It is interesting to note that Gordon dedicated himself to the service of God not only in the full vigour of health and strength, but at a time when he might have been, had he chosen, one of the world's favourites. In the case of some, broken health, advancing age, or disappointed hopes and ambitions, are the causes that lead to a search for something more lasting than this world can offer. Thankful as we may be when any man yields to the higher claims of his Heavenly Father, whatever the prompting cause may be, it is satisfactory to be able to record an instance in which apparently none but the highest motives were at work. Gordon at the time of his father's death was only thirty-two years of age, and though young, he had done deeds of heroism which might make many a Victoria Cross hero envy his opportunity and courage. He had seen what the world had to offer, and he decided that there was a nobler life to be led. To that new life he dedicated his remaining years, and, it need hardly be added, he never regretted the choice. As late as the 26th March 1881, after he had just recovered from a severe illness, he remarks: "B—— said, when dying, how glad he was he had sought God in his time of strength, for when he was sinking he could not do so, and so I feel."
If we may form any opinion from expressions in his letters, dating from this time to the day of his death, Gordon's religion brought him that "peace of mind which passeth all understanding," and which the world can neither give nor take away. The following are but specimens of many remarks which he let fall from time to time on this subject:—
"I may say that I have died suddenly over a hundred times; but in these deaths I have never felt the least doubt of my salvation.""I would that all had the full assurance of life. It is precisely because we are despicable and worthless that we are accepted. Till we throw over that idea that we are better than others, we can never have that assurance."
"I may say that I have died suddenly over a hundred times; but in these deaths I have never felt the least doubt of my salvation."
"I would that all had the full assurance of life. It is precisely because we are despicable and worthless that we are accepted. Till we throw over that idea that we are better than others, we can never have that assurance."
Nor must it be thought that the joy and happiness he experienced in religion arose from any inward sense of self-satisfaction. Never had a man a humbler estimate of himself than Gordon, but his faith in this respect took a very healthy form. Instead of morbidly looking into his own heart for evidences of his union with Christ, he ever kept his eye on the precious work of his Saviour for him. Space will not permit many quotations from his writings, so the two following must suffice. The one was written soon after his conversion, the other near the end of his life.
"May 3, 1867.—We areborncorrupt, and, if the devil had his way, we should be kept in ignorance of it; our permitted transgressions show us our state; it is the root that is evil, and evil must be its emanations, yet we feel much more oppressed by the outward sin than by the inward corruption.""May 7, 1883.—Give me a ream of foolscap and I will sign it: it may be filled with my demerits and unworthiness, which I agree to; but my so doing is a proof of how much I accept the free gift of God. Unless our Lord's sufferings were in vain, it is just that sheet of demerits that I have signed which gives me my right to Him; had I a clean sheet I should have no right to Him."
"May 3, 1867.—We areborncorrupt, and, if the devil had his way, we should be kept in ignorance of it; our permitted transgressions show us our state; it is the root that is evil, and evil must be its emanations, yet we feel much more oppressed by the outward sin than by the inward corruption."
"May 7, 1883.—Give me a ream of foolscap and I will sign it: it may be filled with my demerits and unworthiness, which I agree to; but my so doing is a proof of how much I accept the free gift of God. Unless our Lord's sufferings were in vain, it is just that sheet of demerits that I have signed which gives me my right to Him; had I a clean sheet I should have no right to Him."
Gordon's, however, was not a faith which contents its possessor merely with a sense of the forgiveness of sins. That he possessed this happy assurance, is evident. But no sooner had he entered into possession of some of his privileges as a child of God, than he pressed on to obtain more spiritual advantages. The indwelling of God in his heart was a truth to which he attached much importance, and the following extracts are but specimens of much that might be quoted showing that he held the same truth from a period very soon after his father's death to the year which preceded his own death.
"July 31, 1867.—I have had very nice thoughts on 1 John iv. 13—'Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.' I think it is the key to much of the Scripture. I am more than ever convinced that the secret of happiness and holiness is in the indwelling of God. The same truth is shown in many other verses, but the above, to my mind, shows it more clearly. Let a man seek the teaching of the Holy Spirit on such verses, and he will grow much in grace. As we believethattext, so we shall realise the presence of God in our hearts, and, having Him there, we have as a sequence holiness and love. He alone can make us believe the truth and keep it in mind.""March 15, 1882.—It had struck me before, in 1865, that the ordinary Christian life ofnon-assurancewas not a sufficient gain to have come from Christ's incarnation and death; then I learntassurance, then followed the knowledge of His indwelling, then the solution in my mind of the problem of the safety of others; and then I halted, having given up the thought that in this life it was possible to regenerate the body, putting down its failings as venial and connected with our human infirmities. In time it came to me that surely some growth, some improvement, ought to be made, some increased sanctification ought to be expected, one ought not to be so very barren; glimpses of selfishness, self-seeking pride, and a certain weariness of one'schâteaux d'Espagnecame to me, and led to this—Christ dwelleth in us, and His light enlightens all dark places."
"July 31, 1867.—I have had very nice thoughts on 1 John iv. 13—'Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God.' I think it is the key to much of the Scripture. I am more than ever convinced that the secret of happiness and holiness is in the indwelling of God. The same truth is shown in many other verses, but the above, to my mind, shows it more clearly. Let a man seek the teaching of the Holy Spirit on such verses, and he will grow much in grace. As we believethattext, so we shall realise the presence of God in our hearts, and, having Him there, we have as a sequence holiness and love. He alone can make us believe the truth and keep it in mind."
"March 15, 1882.—It had struck me before, in 1865, that the ordinary Christian life ofnon-assurancewas not a sufficient gain to have come from Christ's incarnation and death; then I learntassurance, then followed the knowledge of His indwelling, then the solution in my mind of the problem of the safety of others; and then I halted, having given up the thought that in this life it was possible to regenerate the body, putting down its failings as venial and connected with our human infirmities. In time it came to me that surely some growth, some improvement, ought to be made, some increased sanctification ought to be expected, one ought not to be so very barren; glimpses of selfishness, self-seeking pride, and a certain weariness of one'schâteaux d'Espagnecame to me, and led to this—Christ dwelleth in us, and His light enlightens all dark places."
He held very strongly the teaching of the Apostle in Rom. vii., that we have two natures contending for the mastery, the one good and the other evil. Writing to his sister he says:—
"We are torn in twain by our two natures, namely, our own judgment and our faith, and the result must be inconsistent work. How can it be otherwise? In appearance the Bible is inconsistent, and so must we be who fulfil it. The only consolation is to fall back on the text, 'Trust in the Lord with all thine heart, and lean not unto thine own understanding.'"
"We are torn in twain by our two natures, namely, our own judgment and our faith, and the result must be inconsistent work. How can it be otherwise? In appearance the Bible is inconsistent, and so must we be who fulfil it. The only consolation is to fall back on the text, 'Trust in the Lord with all thine heart, and lean not unto thine own understanding.'"
And again on the 6th October 1878:—
"You cannot evade it: we are each composed of two beings—one of which we see, which is temporal, which will fulfil certain works in the world; and one unseen, eternal, and which is always in conformity with God. One is sometimes uppermost, sometimes subdued, but rules in the long run, for it is eternal, while the other is temporal."
"You cannot evade it: we are each composed of two beings—one of which we see, which is temporal, which will fulfil certain works in the world; and one unseen, eternal, and which is always in conformity with God. One is sometimes uppermost, sometimes subdued, but rules in the long run, for it is eternal, while the other is temporal."
Gordon was a remarkable instance of the truth of the text, "The people that do know their God shall be strong, and do exploits," a truth which is as applicable to individuals as it is to nations. Gifted by nature with a strong character, its strength was greatly developed by the way in which he came into personal contact with God in the study of His Word. He yielded no slavish subservience to any Church or priest, however good, but tested all doctrines by the unerring standard of God's truth. "Take the Holy Spirit," he used to say, "for your teacher, and you will never want another word from man on questions of doctrine." He never shrank from facing difficulties, or new theories, as some do who are not quite sure of the ground on which they stand, but would ask all who propounded novel doctrines for chapter and verse for their authority. When difficulties arose, he used to treat them as that great scholar, the late Dean Alford did, as shown in the following words: "I find difficulties in the Bible as well as others, but I am so convinced of the general truth of that sacred volume as a whole, that I can easily afford to suspend my judgment on those matters which for some purpose perhaps God has not permitted me to understand."
The Bible was to Gordon a living oracle, to which he used to apply at all times. Here are extracts from two of his letters showing how he regarded it:—
"Out of commiseration for our dual condition, Godhasgiven us an oracle which will answer any question, advise, instruct, and guide us; now this oracle must be His voice, for, if not, it would not be His word. He has in His infinite wisdom incarnated His voice in the Scriptures; His voice is to be understood by the highest or lowest intellect; it gives answers, &c., through all time. To the carnal man it is an ordinary book, to the spiritual man it is alive and makes alive.""Whether we may apprehend it or not, the Scripture contains the mind of Christ, and is, when illuminated with the Spirit, as if Christ was ever talking to us. Now, we should think that if Christ was ever near to talk with us,thatshould suffice us, and consequently,as I believe that in theory, I try to realise it in practice."
"Out of commiseration for our dual condition, Godhasgiven us an oracle which will answer any question, advise, instruct, and guide us; now this oracle must be His voice, for, if not, it would not be His word. He has in His infinite wisdom incarnated His voice in the Scriptures; His voice is to be understood by the highest or lowest intellect; it gives answers, &c., through all time. To the carnal man it is an ordinary book, to the spiritual man it is alive and makes alive."
"Whether we may apprehend it or not, the Scripture contains the mind of Christ, and is, when illuminated with the Spirit, as if Christ was ever talking to us. Now, we should think that if Christ was ever near to talk with us,thatshould suffice us, and consequently,as I believe that in theory, I try to realise it in practice."
Knowing the high value that Gordon placed on the Word of God, 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 God'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 God 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 thehistoryof the Bible, and may understand it, but we forget that we are blind to its secret mysteries, unless God shows them to us; our Saviour says, 'Unto you it isgiven.' Only the Spiritinman finds God."
"We can see thehistoryof the Bible, and may understand it, but we forget that we are blind to its secret mysteries, unless God shows them to us; our Saviour says, 'Unto you it isgiven.' Only the Spiritinman finds God."
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, God 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."
"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, God 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."
"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 God invariably make a point of spending much time at the throne of grace, waiting on God 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 God. 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 God.
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 circumstances, and that flag became the signal that the occupant of the tent wanted to be alone with his God, to seek for guidance5and 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:—
"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. God turned the captivity of Jobwhen he prayed for his friends, who had been as thorns in his side. I feel strongly that the grace God gave me to pray for my enemies in the Soudan led to my success, though I certainly used the sword of Cæsar on them."
"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. God turned the captivity of Jobwhen he prayed for his friends, who had been as thorns in his side. I feel strongly that the grace God gave me to pray for my enemies in the Soudan led to my success, though I certainly used the sword of Cæsar 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 assert 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 assured. 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 God for the full assurance 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, nobody too insignificant for him. The gutter children, and the inmates of the workhouse, might have been passed 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 millionMisses an unit."
"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 millionMisses an unit."
"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 passages 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 God's indwelling. It was satisfactory, and they were pleased."
"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 God'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."
"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 God, 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."
"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 God, 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 leaflets6being 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."
"How odd, those leaflets6being 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."
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 class 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 noble 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."
"I believe that one effect of that man's example was to lift up a noble 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 illustration has recently been given us inThe 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 God. 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 God." And, believe me, the whole Mohammedan world has felt, and still feels every day, the loss of the noble 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 class of Churchmen, so characteristic of our National Church, which, taking a large-hearted view of Church membership, recognises all that is good, noble, and pure in other systems, and is not afraid of losing caste by associating 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 God'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 followus.' 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.'"
"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 God'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 followus.' 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 surpass 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 à Kempis, was a favourite book, and one which he gave away largely. "Christ's Mystical," by Hall, and "The Deep Things of God," 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 God, 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 God is doing and what are His designs. I confess I have now much the same feeling; nothing shocks me but myself."
"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 God, 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 God 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 God; 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 noble 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 godly 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."
"Why does the Romish Church thrive with so many errors in it? It is because of those godly 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:—
"The excommunication of the priests is the great weapon—it is terrible; far worse than, or quite as bad as, that of the Inquisition. It amuses me to hear the Catholic priests here [Khartoum] complain of it, and say that the priests want to keep the people ignorant, so as to rule them. Is it not whattheywould do elsewhere, if they could?"
"The excommunication of the priests is the great weapon—it is terrible; far worse than, or quite as bad as, that of the Inquisition. It amuses me to hear the Catholic priests here [Khartoum] complain of it, and say that the priests want to keep the people ignorant, so as to rule them. Is it not whattheywould do elsewhere, if they could?"
It may be supposed by some that General Gordon was a member of what is known as the Evangelical party in the Church of England, but though he held perhaps more in common with that party than with any other, it would be inaccurate to say that he belonged to it. Religious party views are always rather difficult to describe, and it will be found that in every party there are some whose minds do not run on partisan lines. An eminent bishop was once asked to define the three parties of the National Church, and he replied, that the High Churchman always asked what the Church taught, the Broad Churchman could be distinguished by his asking what reason taught, and the Evangelical was known by his asking what the Bible taught. If such a rough-and-ready system of classification be applied to General Gordon, there can be no question that his loyalty to the Bible would stamp him at once. In addition, however, to this characteristic, which was the most prominent one in his life, he held in common with the Evangelicals, and far more strongly than the majority of them, the doctrine of Election, and the wise policy of cultivating friendly relations with Nonconformists, to whose places of worship he frequently went, as also the doctrine of personal assurance, and that of the utter depravity of human nature. But Gordon was not of a type of mind that can ever go completely with a party. He had such a strong individuality, that it would have been impossible for him to do as many do—sink his own views on questions not of vital importance, so as to be enabled to work with the party with which he was most in accord. He was nothing, if not original and genuine; he sought the truth for himself, and would not receive stereotyped views of religion where he did not see that they were in harmony with the Bible.