Wilberforce Quotes

You may choose to look the other way but you can never say again that you did not know.

If to be feelingly alive to the sufferings of my fellow-creatures is to be a fanatic, I am one of the most incurable fanatics ever permitted to be at large.

We are too young to realize that certain things are impossible... So we will do them anyway.

true Christians consider themselves not as satisfying some rigorous creditor, but as discharging a debt of gratitude

Accustom yourself to look first to the dreadful consequences of failure; then fix your eye on the glorious prize which is before you; and when your strength begins to fail, and your spirits are well nigh exhausted, let the animating view rekindle your resolution, and call forth in renewed vigour the fainting energies of your soul.

Don’t get smart - you two are in a heap of trouble!” snarled Anderson. “Names!” “Names?” repeated the long-haired driver. “Er — well, let’s see. There’s Wilberforce . . . Bathsheba . . . Elvendork . . .” “And what’s nice about that one is, you can use it for a boy or a girl,” said the boy in glasses. “Oh, our names, did you mean?” asked the first, as Anderson spluttered with rage. “You should’ve said! This here is James Potter, and I’m Sirius Black!” “Things’ll be seriously black for you in a minute, you cheeky little —

This perpetual hurry of business and company ruins me in soul if not in body. More solitude and earlier hours!

When people speak of great men, they think of men like Napoleon - men of violence. Rarely do they think of peaceful men. But contrast the reception they will receive when they return home from their battles. Napoleon will arrive in pomp and in power, a man who's achieved the very summit of earthly ambition. And yet his dreams will be haunted by the oppressions of war. William Wilberforce, however, will return to his family, lay his head on his pillow and remember: the slave trade is no more.

Selfishness is one of the principal fruits of the corruption of human nature; and it is obvious that selfishness disposes us to over-rate our good qualities, and to overlook or extenuate our defects.

We have different forms assigned to us in the school of life, different gifts imparted. All is not attractive that is good. Iron is useful, though it does not sparkle like the diamond. Gold has not the fragrance of a flower. So different persons have various modes of excellence, and we must have an eye to all.

[Responding to the Bishop of Oxford, Samuel Wilberforce's question whether he traced his descent from an ape on his mother's or his father's side] A man has no reason to be ashamed of having an ape for his grandfather. If there were an ancestor whom I should feel shame in recalling it would rather be a man—a man of restless and versatile intellect—who … plunges into scientific questions with which he has no real acquaintance, only to obscure them by an aimless rhetoric, and distract the attention of his hearers from the real point at issue by eloquent digressions and skilled appeals to religious prejudice.

He well knew his mind's natural tendency to be endlessly on a thousand subjects at once, to flit from this to that and to the next thing to no particular purpose--indeed, he called it his "butterfly mind.

Is it not the great end of religion, and, in particular, the glory of Christianity, to extinguish the malignant passions; to curb the violence, to control the appetites, and to smooth the asperities of man; to make us compassionate and kind, and forgiving one to another; to make us good husbands, good fathers, good friends; and to render us active and useful in the discharge of the relative social and civil duties?

God Almighty has set before me two Great Objects: the supression of the Slave Trade and the Reformation of Manners.

Taken all together, it’s difficult to escape the verdict that William Wilberforce was simply the greatest social reformer in the history of the world.

The distemper of which, as a community, we are sick, should be considered rather as a moral than a political malady.

Christianity has been successfully attacked and marginalized… because those who professed belief were unable to defend the faith from attack, even though its attackers’ arguments were deeply flawed.

It makes no sense to take the name of Christian and not cling to Christ. Jesus is not some magic charm to wear like a piece of jewelry we think will give us good luck. He is the Lord. His name is to be written on our hearts in such a powerful way that it creates within us a profound experience of His peace and a heart that is filled with His praise.

What a difference it would be if our system of morality were based on the Bible instead of the standards devised by cultural Christians.

It must be conceded by those who admit the authority of Scripture (such only he is addressing) that from the decision of the word of God there can be no appeal.

Servile, and base, and mercenary, is the notion of Christian practice among the bulk of nominal Christians. They give no more than they dare not with-hold; they abstain from nothing but what they must not practise.

How can we judge fairly of the characters and merits of men, of the wisdom or folly of actions, unless we have . . . an accurate knowledge of all particulars, so that we may live as it were in the times, and among the persons, of whom we read, see with their eyes, and reason and decide on their premises?

We can scarcely indeed look into any part of the sacred volume without meeting abundant proofs, that it is the religion of the Affections which God particularly requires. Love, Zeal, Gratitude, Joy, Hope, Trust, are each of them specified; and are not allowed to us as weaknesses, but enjoined on us as our bounden duty, and commended to us as our acceptable worship.

In the calmness of the morning before the mind is heated and weary by the turmoil of the day, you have a season of unusual importance for communing with God and with yourself.

You can choose to look the other way but never again can you say that you never knew.

I would suggest that faith is everyone’s business. The advance or decline of faith is so intimately connected to the welfare of a society that it should be of particular interest to a politician.

Let him then, who would be indeed a Christian, watch over his ways and over his heart with unceasing circumspection. Let him endeavour to learn, both from men and books, particularly from the lives of eminent Christians, what methods have been actually found most effectual for the conquest of every particular vice, and for improvement in every branch of holiness. Thus studying his own character, and observing the most secret workings of his own mind, and of our common nature; the knowledge which he will acquire of the human heart in general, and especially of his own, will be of the highest utility, in enabling him to avoid or to guard against the occasions of evil: and it will also tend, above all things, to the growth of humility, and to the maintenance of that sobriety of spirit and tenderness of conscience, which are eminently characteristic of the true Christian.

Blessed be to God for the day of rest and religious occupation wherein earthly things assume their true size.

because they did not like to retain God in their knowledge, he gave them over to a reprobate mind

Some might say that one’s faith is a private matter and should not be spoken of so publicly. They might assert this in public, but what do they really think in their hearts? The fact is, those who say such things usually don’t even have a concern for faith in the privacy of their interior lives.

Let true Christians then, with becoming earnestness, strive in all things to recommend their profession, and to put to silence the vain scoffs of ignorant objectors. Let them boldly assert the cause of Christ in an age when so many, who bear the name of Christians, are ashamed of Him: and let them consider as devolved on Them the important duty of suspending for a while the fall of their country, and, perhaps, of performing a still more extensive service to society at large; not by busy interference in politics, in which it cannot but be confessed there is much uncertainty; but rather by that sure and radical benefit of restoring the influence of Religion, and of raising the standard of morality.

No man, ever indulged more freely or happily in that playful facetiousness which gratifies all without wounding any.

You may choose to look the other way, but you can never say again that you didn’t know —William Wilberforce

Having seen all this you can choose to look the other way, but you can never say again, 'I did not know.

We are all guilty... [But the opportunity to make money] can draw a film across the eyes, so thick, that total blindness could do no more... A trade founded in iniquity must be abolished... let the consequences be what they will.

Both man and woman have their own parts to play in bringing faith to the next generation, and the woman's role is particularly important. How can we ever think that the female sex is inferior when we see the essential responsibility God has given women in this world? Their sensitivity to spiritual concerns seems to be farm more innate and natural than a man's. Mothers and wives often are the medium for our intercourse with the heavenly world, the faithful repositories of spiritual knowledge and wisdom. We should all be careful to avail ourselves of the benefits they have to offer both the present generation and the one that will follow us.

..how interest can draw a film across the eyes, so think, that total blindness could do no more; and how it is our duty therefore to trust not to the reasonings of interested men, or to their way of colouring a transaction. William Wilberforce, 12th May 1789, Against the slave trade

Why is it so hard to get people to study the Scriptures? Common sense tells us what revelation commands: 'Faith comes by hearing, and hearing by the word of God'--'Search the Scriptures'--'Be ready to give to every one a reason of the hope that is in you.' These are the words of the inspired writers, and these injunctions are confirmed by praising those who obey the admonition. And yet, for all that we have the Bible in our houses, we are ignorant of its contents. No wonder that so many Christians know so little about what Christ actually taught; no wonder that they are so mistaken about the faith that they profess.

The objects of the present life fill the human eye with a false magnification because of their immediacy.

If there is no passionate love for Christ at the center of everything, we will only jingle and jangle our way across the world, merely making a noise as we go

No man,” Wilberforce wrote, “has a right to be idle.” “Where is it,” he asked, “that in such a world as this, health, and leisure, and affluence may not find some ignorance to instruct, some wrong to redress, some want to supply, some misery to alleviate?

There were no judges and no prizes. The Trials weren't like that, as Petulia had said. The point was to show what you could do, to show what you'd become, so that people would go away thinking things like 'That Caramella Bottlethwaite, she's coming along nicely.' It wasn't a competition, honestly. No one won. And if you believed that, you'd believe that the moon is pushed around the sky by a goblin called Wilberforce.

How can you measure the value of the good news of Christ? It is spoken of in the Bible as light in the darkness, freedom from slavery and life from death. Look at how much the Early Church valued the message. They received it with great joy and overflowing gratitude.

What we believe determines how we live. Men who sincerely believed that what they were doing was right have perpetrated many of the most hideous crimes against humanity.

The problem with this way of thinking is that authentic faith cannot be inherited.

Glory, glory, said the Bee, Hallelujah, said the Flea. Praise the Lord, remarked the Wren. At springtime all is born-again.

herding cats and shoveling smoke.

Influenced by Wesley and the revival movement, Englishman William Wilberforce led the successful movement to abolish slavery throughout the British Empire.

There were effectively only two responses to the condition of the poor in Wilberforce’s day. One was to look down on them scornfully, moralistically judging them as inferior and unworthy of help. The other was to ignore them entirely, to see their plight as inevitable, part of the unavoidable price of “modern civilization.” But Wilberforce would introduce a third way of responding to the situation. This response would neither judge the poor and suffering nor ignore them, but rather would reach out to them and help them up, so to speak.

If we seek and keep on seeking, we will find; if we ask and keep on asking, we will receive; if we knock and keep on knocking, the door to truth will be opened. How can we refuse an offer like this?

We are all accountable: Our fallen nature is no excuse. We are responsible: God is not to blame. We stand guilty and deserving judgment. Any other teaching dilutes and refutes the true significance of the cross of Christ.

The Scriptures were plain and could not be gainsaid on this most basic point: all that was his—his wealth, his talents, his time—was not really his. It all belonged to God and had been given to him to use for God’s purposes and according to God’s will. God had blessed him so that he, in turn, might bless others, especially those less fortunate than himself.

With the best of intentions, the generation before mine worked diligently to prepare their children to make an intelligent case for Christianity. We were constantly reminded of the superiority of our own worldview and the shortcomings of all others. We learned that as Christians, we alone had access to absolute truth and could win any argument. The appropriate Bible verses were picked out for us, the opposing positions summarized for us, and the best responses articulated for us, so that we wouldn’t have to struggle through two thousand years of theological deliberations and debates but could get right to the bottom line on the important stuff: the deity of Christ, the nature of the Trinity, the role and interpretation of Scripture, and the fundamentals of Christianity. As a result, many of us entered the world with both an unparalleled level of conviction and a crippling lack of curiosity. So ready with the answers, we didn’t know what the questions were anymore. So prepared to defend the faith, we missed the thrill of discovering it for ourselves. So convinced we had God right, it never occurred to us that we might be wrong. In short, we never learned to doubt. Doubt is a difficult animal to master because it requires that we learn the difference between doubting God and doubting what we believe about God. The former has the potential to destroy faith; the latter has the power to enrich and refine it. The former is a vice; the latter a virtue. Where would we be if the apostle Peter had not doubted the necessity of food laws, or if Martin Luther had not doubted the notion that salvation can be purchased? What if Galileo had simply accepted church-instituted cosmology paradigms, or William Wilberforce the condition of slavery? We do an injustice to the intricacies and shadings of Christian history when we gloss over the struggles, when we read Paul’s epistles or Saint Augustine’s Confessions without acknowledging the difficult questions that these believers asked and the agony with which they often asked them. If I’ve learned anything over the past five years, it’s that doubt is the mechanism by which faith evolves. It helps us cast off false fundamentals so that we can recover what has been lost or embrace what is new. It is a refining fire, a hot flame that keeps our faith alive and moving and bubbling about, where certainty would only freeze it on the spot. I would argue that healthy doubt (questioning one’s beliefs) is perhaps the best defense against unhealthy doubt (questioning God). When we know how to make a distinction between our ideas about God and God himself, our faith remains safe when one of those ideas is seriously challenged. When we recognize that our theology is not the moon but rather a finger pointing at the moon, we enjoy the freedom of questioning it from time to time. We can say, as Tennyson said, Our little systems have their day; They have their day and cease to be; They are but broken lights of thee, And thou, O Lord, art more than they.15 I sometimes wonder if I might have spent fewer nights in angry, resentful prayer if only I’d known that my little systems — my theology, my presuppositions, my beliefs, even my fundamentals — were but broken lights of a holy, transcendent God. I wish I had known to question them, not him. What my generation is learning the hard way is that faith is not about defending conquered ground but about discovering new territory. Faith isn’t about being right, or settling down, or refusing to change. Faith is a journey, and every generation contributes its own sketches to the map. I’ve got miles and miles to go on this journey, but I think I can see Jesus up ahead.

A good orator can whip a crowd, even a Christian crowd, into a frenzy. This is not the kind of emotion that God desires. When emotion is a response to truth or to a clear comprehension of the nature of God and His goodness to us, then emotion is valuable and appropriate.

That was the trouble with the magic that bespelled the walls of the House of Commoners. It responded to eloquence, not truth. Wilberforce had once, a very long time ago, thought the two were interchangeable. Now he knew it was just as easy to be eloquent and wrong as it was to be eloquent and right.

A soft luxurious course of habitual indulgence, is the practice of the bulk of modern Christians: and that constant moderation, that wholesome discipline of restraint and self-denial, which are requisite to prevent the unperceived encroachments of the inferior appetites, seem altogether disused, as the exploded austerities of monkish superstition... But the persons of whom we are now speaking, forgetting alike the duties they owe to themselves and to their fellow-creatures, often act as though their condition were meant to be a state of uniform indulgence, and vacant, unprofitable sloth... To multiply the comforts of affluence, to provide for the gratification of appetite, to be luxurious without diseases, and indolent without lassitude, seems the chief study of their lives. Others again seem more to attach themselves to what have been well termed the ‘pomps and vanities of this world.’ Magnificent houses, grand equipages, numerous retinues, splendid entertainments, high and fashionable connections, appear to constitute, in their estimation, the supreme happiness of life.

The line between courageous faith and foolish idealism is, almost by definition, one angstrom wide.

accomplishments should be on the lips of all

The acutely Christian character of the British abolitionist movement is undeniable, for its leaders were all consciously acting out of the principles of their deeply held faith.

Surely the principles as well as the practice of Christianity are simple and lead not to meditation only, but to action.

so true is it that a gracious hand leads us in ways that we know not, and blesses us not only without, but even against, our plans and inclinations.

The result is that in the Christian world in the West, we settle for a cultural version of Christianity that is far from the real thing.

When you're in trouble, go and see your mother.

Carefully studying the Bible will reveal to us our own ignorance of these things. It will challenge us to reject a superficial understanding of Christianity and impress on us that it is imperative not to simply be religious or moral, but also to master the Bible intellectually, integrate its principles into our lives morally, and put into action what we have learned practically.

Holy anger has its roots in genuine love. Both are part of the nature of God. Jesus' love for the man with the withered hand aroused His anger against those who would deny him healing. Jesus' love for God's house made Him angry at the sellers and buyers who had turned the temple into a "den of robbers" (Matthew 21:13). Yet in both these cases and others, it was ultimately Jesus' love for those doing wrong that caused Him to be angry with them. His anger got their attention! Great leaders -- people who turn the tide and change the direction of events -- have been angry at injustice and abuse that dishonors God and enslaves the weak. William Wilberforce moved heaven and earth to emancipate slaves in England and eliminate the slave trade -- and he was angry!

[L]ike it or not, the right timing is an inescapable part of human endeavor and thus of politics. . . . But some activists suggest that "timing" is irrelevant in public policy and politics. In their view, it's just another "excuse" by "incrementalists," another example of their traitorous cowardice, another reason why they should be condemned and purged. . . . There is a fundamental ethical and practical difference between compromise and prudently fighting for the most good that can be gained in the face of overwhelming odds. . . . Realizing the constraints and limits of this world should guard us against unrealistic expectations of what politics can or should achieve. And yet, the examples of Wilberforce and Lincoln, among many others, demonstrate that moral purpose can be successfully pursued in politics with prudence.

It teaches that man is an apostate creature, fallen from his original innocence, degraded in his nature, depraved in his thinking, prone toward evil, not good, and impacted by sin to the very core of his being.

When we come to grips with the true state of our condition, we are ready to fully appreciate what God has done to rescue us from ourselves. It is imperative that we take seriously our true condition as fallen human beings.

Christianity itself has been too often disgraced. It has been turned into an engine of cruelty, and amidst the bitterness of persecution, every trace has disappeared of the mild and beneficent spirit of the religion of Jesus.

The instructive admonitions, “give an account of thy stewardship,“—“occupy till I come;” are forgotten. Thus the generous and wakeful spirit of Christian Benevolence, seeking and finding every where occasions for its exercise, is exploded, and a system of decent selfishness is avowedly established in its stead; a system scarcely more to be abjured for its impiety, than to be abhorred for its cold insensibility to the opportunities of diffusing happiness.

Glory to God in the highest, and on earth peace to men on whom his favor rests” (Luke 2:14). How can you measure the value of the good news of Christ? It is spoken of in the Bible as light in the darkness, freedom from slavery and life from death.

My real life work was done at Atlanta for thirteen years, from my twenty-ninth to my forty-second birthday. They were years of great spiritual upturning, of the making and unmaking of ideals, of hard work and hard play. Here I found myself. I lost most of my mannerisms. I grew more broadly human, made my closest and most holy friendships, and studied human beings. I became widely-acquainted with the real condition of my people. I realized the terrific odds which faced them. At Wilberforce I was their captious critic. In Philadelphia I was their cold and scientific investigator, with microscope and probe. It took but a few years of Atlanta to bring me to hot and indignant defense. I saw the race-hatred of the whites as I had never dreamed of it before,—naked and unashamed! The faint discrimination of my hopes and intangible dislikes paled into nothing before this great, red monster of cruel oppression. I held back with more difficulty each day my mounting indignation against injustice and misrepresentation.

The Bible specifically states that sin cannot be blamed on how God made us. “When tempted, no one should say ‘God is tempting me’ ” (Jas. 1:13). God wants us to come to terms with our sin and embrace the solution He has provided that can save us from judgment.

Finally, the Bishop of Oxford, Samuel Wilberforce, rose to speak. Wilberforce had been briefed (or so it is generally assumed) by the ardent anti-Darwinian Richard Owen, who had been a guest in his home the night before. As nearly always with events that end in uproar, accounts of what exactly transpired vary widely. In the most popular version, Wilberforce, when properly in flow, turned to Huxley with a dry smile and demanded of him whether he claimed attachment to the apes by way of his grandmother or grandfather.

I have the desire to do what is good, but I cannot carry it out” (Rom. 7:18). As someone has said, even the spirituality we do possess is corrupted by our nature. We have nothing to brag about. On the contrary, God must always give us grace to bear with our faults and mercy to forgive our sins.

[ The ‘wretch’ who has been saved by grace] believes and feels his own weakness and unworthiness, and lives upon the grace and pardoning love of his Lord. This gives him an habitual tenderness and gentleness of spirit. Humble under a sense of much forgiveness to himself, he finds it easy to forgive others.” 76

him? His highest duty to fodder and water his horses! What is his destiny to him compared with the shipping interests? Does not he drive for Squire Make-a-stir? How godlike, how immortal, is he? See how he cowers and sneaks, how vaguely all the day he fears, not being immortal nor divine, but the slave and prisoner of his own opinion of himself, a fame won by his own deeds. Public opinion is a weak tyrant compared with our own private opinion. What a man thinks of himself, that it is which determines, or rather indicates, his fate. Self-emancipation even in the West Indian provinces of the fancy and imagination—what Wilberforce

God tells us our first duty is to love Him with all our hearts, minds, souls, and strength. This one emotion acts like a master spring that sets all the other components of the human heart into action. When it is present, many of the questions asked about what is appropriate and not appropriate for a Christian would not even need to be asked. Rather than trying to figure out what they can get away with and how close to the line they can get, men and women would be attempting to discern what they could do to express their love for God. The motivation would be totally different and we can only assume that the product would be also .

What is good is only a matter of opinion in secular society. Using society’s own standard of goodness, careful observation of the bigger picture may reveal that a particular good has been outweighed by general evil. When a society defines its own morality and then applies it to itself, that society can justify its own serious breaches of character. It is able to lower the standard to the detriment of all.

If the Weather is sultry, and there appears the least Perspiration upon their Skins, when they come upon Deck, there are Two men attending with Cloths to rub them perfectly dry, and another to give them a little Cordial…. They are then supplied with Pipes and Tobacco…they are amused with Instruments of Music peculiar to their own country…and when tired of music and Dancing, they then go to Games of Chance.

For Anne Hutchinson, who knew it was illegal for women to teach from the Bible in the Massachusetts Bay Colony, but did it anyway, we give thanks. For William Wilberforce, who channeled his evangelical fervor into abolishing slavery in the British Empire, vowing “never, never will we desist till we have wiped away this scandal from the Christian name,”29 we give thanks. For Sojourner Truth, who proclaimed her own humanity in a culture that did not recognize it, we give thanks. For Maximilian Kolbe, the Franciscan friar who volunteered to die in the place of a Jewish stranger at Auschwitz, we give thanks. For the pastors, black and white, who linked arms with Martin Luther King Jr. and marched on Washington, we give thanks. For Rosa Parks, who kept her seat, we give thanks. For all who did the right thing even when it was hard, we give thanks.

institutions. The Aryan emigrants, who spread over the lands of Europe, carried with them the seeds of liberty sown in their blood in their Asian cradle-land. Western historians trace the self-rule of the Saxon villages to their earlier prototypes in the East, and see the growth of English liberty as up-springing from the Aryan root of the free and self-contained village communities. Its growth was crippled by Norman feudalism there, as its millennia-nourished security here was smothered by the East India Company. But in England it burst its shackles and nurtured a liberty-loving people and a free Commons' House. Here, it similarly bourgeoned out into the Congress activities, and more recently into those of the Muslim League, now together blossoming into Home Rule for India. The England of Milton, Cromwell, Sydney, Burke, Paine, Shelley, Wilberforce, Gladstone; the England that sheltered Mazzini, Kossuth, Kropotkin, Stepniak, and that welcomed Garibaldi; the

But surely to such an accusation it may be sufficient to reply, that it is the duty of every man to promote the happiness of his fellow-creatures to the utmost of his power; and that he who thinks he sees many around him, whom he esteems and loves, labouring under a fatal error, must have a cold heart, or a most confined notion of benevolence, if he could refrain from endeavouring to set them right, lest in so doing he should be accused of stepping out of his proper walk, and expose himself on that ground to the imputation of officiousness.

It would be a kindness, by the way, and a service to history, if you could please rid yourself of the legend that Christians believed a fairy tale about the origin of the world until forced to think otherwise by the triumph of secular science. Substantially everyone in the Judeo-Christian bits of the planet believed the Genesis account until the early nineteenth century, remember, there being till then no organised alternative. The work of reading the geological record, and thereby exploding the Genesis chronology, was for the most part done not by anti-Christian refuseniks but by scientists and philosophers thinking their way onward from starting-points within the religious culture of the time. Once it became clear that truth lay elsewhere than in Genesis, religious opinion on the whole moved with impressive swiftness to accommodate the discovery. In the same way, when the Origin of Species was published, most Christians in Britain at least moved with some speed to incorporate evolutionary biology into their catalogue of ordinary facts about the world. Bishop Samuel Wilberforce’s resistance to Darwinism was an outlier, untypical. In fact, there’s a good case to be made that the ready acceptance of evolution in Britain owed a lot to the great cultural transmission mechanism of the Church of England. If you’re glad that Darwin is on the £10 note, hug an Anglican.

The holy Scriptures speak of us as fallen creatures: in almost every page we shall find something that is calculated to abate the loftiness and silence the pretensions of man. “The imagination of man’s heart is evil from his youth.” “What is man, that he should be clean? and he which is born of a woman, that he should be righteous[5].” “How much more abominable and filthy is man, which drinketh iniquity like water[6]?” “The Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God. They are all gone aside; they are altogether become filthy: there is none that doeth good, no not one[7].” “Who can say, I have made my heart clean, I am pure from my sin[8]?” “The heart is deceitful above all things, and desperately wicked, who can know it.” “Behold, I was shapen in wickedness, and in sin hath my mother conceived me.” “We were by nature the children of wrath, even as others, fulfilling the desires of the flesh and of the mind.” “O wretched man that I am, who shall deliver me from the body of this death!”—Passages might be multiplied upon passages, which speak the same language, and these again might be illustrated and confirmed at large by various other considerations, drawn from the same sacred source; such as those which represent a thorough change, a renovation of our nature, as being necessary to our becoming true Christians; or as those also which are suggested by observing that holy men refer their good dispositions and affections to the immediate agency of the Supreme Being.

In what appears to have been an unplanned quip, Wilberforce asked Huxley if he thought he was descended from an ape on his father's or mother's side. Huxley retorted that he would rather have simian relatives than claim kinship with a man who used his charisma and authority to quash free debate.

No man has a right to be idle. . . . [W]here is it that in such a world as this, health, and leisure, and affluence may not find some ignorance to instruct, some wrong to redress, some want to supply, some misery to alleviate? — William Wilberforce, A Practical View of Christianity

Wilberforce understood that massive practical action for good comes about not first as a result of moral exhortation or appeals to change but rather as a result of understanding and embracing doctrine — most centrally the doctrine of justification by faith alone.

Her expression was pleasant, but a trifle crafty, like Me Wolf at the window of the Three Pigs' house, asking to be let in.

Charles Short explained that the new governor of the East India Company, Sir John Shore, might have had something to do with these new opportunities found by Dr. Thomas. “Of course,” said William, remembering. “I believe he was a member of the Clapham Sect in London with Charles Grant and William Wilberforce. These powerful gentlemen all were supposedly very receptive to converting the heathens.” “Pray then India stays at peace,” said Charles Short. “Because if there is any threat to English interests from the natives or from France the Crown will send a governor like Cornwallis again.” “A military man,” concluded William.

So Newton introduced the two travelers to William Wilberforce., About the same age as William, Wilberforce was said to be a force in the House of Commons, constantly haranguing evils of slavery. He was a thoroughly good man who also thought it was high time England stopped persecuting Catholics. Wilberforce was part of a London circle of evangelical intellectuals called the ‘Clapham Sect’ because they all lived in Clapham, a new area of fine homes south of London. Mansions there were built in revived Classical style with columns. The wealthy evangelicals also included Charles Grant and Sir John Shore, another longtime official in the East India Company. These men seemed agreeable to converting heathens, yet remained silent about missionary work in India.

Like Edison, you are an inventor; like Fritjof Nansen, an explorer; like Emerson, a philosopher; like Steve Martin, an entertainer; like Lincoln, a statesman; like Wilberforce, a patient liberator. You are all these things and more—and the fabric of the tapestry upon which you’re assembling this story is made up of tiny threads that few will ever notice as you weave them.

So they campaigned, with indomitable perseverence, not only for the abolition of the slave-trade (“this most detestable and wicked practice” Wilberforce called it32) but also for the emancipation of the slaves.

Measure your progress by your experience of the love of God and its exercise before men... In contrast, servile, base, and mercenary is the notion of Christian practice among the bulk of nominal Christians. They give no more than they dare not withhold. They abstain from nothing but what they dare not practice. When you state to them the doubtful quality of any action, and the consequent obligation to refrain from it, they reply to you in the very spirit of Shylock, " they cannot find it in the bond." In short, they know Christianity only as a system of restraints. It is robbed of every liberal and generous principle. It is rendered almost unfit for the social relationships of life, and only suited to the gloomy walls of a cloister, in which they would confine it. But true Christians would consider themselves as not satisfying some rigorous creditor, but as discharging a debt of gratitude. Accordingly, theirs is not the stinted return of a constrained obedience, but the large and liberal measure of voluntary service."-William Wilberforce, Real Christianity

In 1835 English Baptists Francis Cox and James Hoby, who had worked with William Wilberforce to abolish slavery in the British Empire, came to the United States “to urge Baptists to abandon slavery. This visit and subsequent correspondence tended to polarize Baptists.”26 They encouraged Christian activism in Northern abolitionist groups. In 1849 the American Baptist Anti- Slavery Convention was formed in New York and launched a polemic attack on the institution of slavery, calling Southern Baptists to repent in the strongest terms. They urged that Baptist mission agencies be cleansed of “any taint of slavery and condemned slavery in militant terms,” and they called on Southern Baptists to “confess before heaven and earth the sinfulness of holding slaves; admit it to be not only a misfortune, but a crime.” warning that “if Baptists in the South ignored such warnings and persisted in the practice of slavery, ‘we cannot and dare not recognize you as consistent brethren in Christ.

You were right," Wilberforce announced without further preamble. "Probably," Pitt said. "About what was I right this time?

Men of authority and influence may promote good morals. Let them in their several stations encourage virtue. Let them favor and take part in any plans which may be formed for the advancement of morality.

And first we may say that this type of college, including Atlanta, Fisk, and Howard, Wilberforce and Claflin, Shaw, and the rest, is peculiar, almost unique.

According to Wilberforce, slavery was permitted in England and America because this real Christianity had cooled; and real Christianity had cooled because essential Christian doctrines had been abandoned. If the nominal Christians of Britain were ignoring gross institutional wickedness like race-based chattel slavery, it was because their hearts were cold; and their hearts were cold because their heads were empty. What Dr. Wilberforce prescribes is a big dose of “the peculiar doctrines of Christianity”: not morality or piety in general, but the core doctrines that we know only from special divine revelation in Scripture. Wilberforce’s

No man has a right to be idle. . . . [W]here is it in such a world as this that health, and leisure, and affluence may not find some ignorance to instruct, some wrong to redress, some want to supply, some misery to alleviate? — William Wilberforce