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."
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."
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 what they would 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.
"He that cannot think is a fool,
He that will not is a bigot,
He that dares not is a slave."