A Practical View of the Prevailing Religious System of Professed Christians, in the Middle and Higher Classes in this Country, Contrasted with Real Christianity.

by William Wilberforce

So far of the effects of the love of praise and distinction: and if after enumerating some of these, you should proceed to investigate its nature, “We admit,” it might be added, “that a hasty and misjudging world often misapplies commendations and censures: and whilst we therefore confess, that the praises of the discerning few are alone truly valuable; we acknowledge that it were better if mankind were always to act from the sense of right and the love of virtue, without reference to the opinions of their fellow-creatures. We even allow, that independently of consequences, this were perhaps in itself a higher strain of virtue; but it is a degree of purity which it would be vain to expect from the bulk of mankind. When the intrinsic excellence of this principle however is called in question, let it be remembered, that in its higher degrees it was styled, by one who meant rather to detract from its merits than to aggravate them, ‘the infirmity of noble minds;’ and surely, that in such a soil it most naturally springs up, and flourishes, is no mean proof of its exalted origin and generous nature.

“But were these more dubious, and were it no more than a splendid error; yet considering that it works so often in the right direction, it were enough to urge in its behalf, that it is a principle of real action, and approved energy. That, as much as practice is better than theory, and solid realties than empty speculation, so much is it to be preferred for general use before those higher principles of morals, which however just and excellent in themselves, you would in vain attempt to bring home to the ‘business and bosoms of mankind’ at large. Reject not then a principle thus universal in its influence, thus valuable in its effects; a principle, which, by whatever name you may please to call it, acts by motives and considerations suited to our condition; and which, putting it at the very lowest, must be confessed, in our present infirm state, to be an habitual aid and an ever present support to the feebleness of virtue! In a selfish world it produces the effects of disinterestedness, and when public spirit is extinct, it supplies the want of patriotism. Let us therefore with gratitude avail ourselves of its help, and not relinquish the good which it freely offers, from we know not what vain dreams of impracticable purity and unattainable perfection.”

All this and much more might be urged by the advocates of this favourite principle. It would be however no difficult task to shew that it by no means merits this high eulogium. To say nothing of that larger part of the argument of our opponents, which betrays, and even proceeds upon, that mischievous notion of the innocence of error, against which we have already entered our formal protest, the principle in question is manifestly of a most inconstant and variable nature; as inconstant and variable as the innumerably diversified modes of fashions, habits, and opinions in different periods and societies. What it tolerates in one age, it forbids in another; what in one country it prescribes and applauds, in another it condemns and stigmatizes! Obviously and openly, it often takes vice into its patronage, and sets itself in direct opposition to virtue. It is calculated to produce rather the appearance than the reality of excellence; and at best not to check the love but only the commission of vice. Much of this indeed was seen and acknowledged by the philosophers, and even by the poets, of the Pagan world. They declaimed against it as a mutable and inconsistent principle; they lamented the fatal effects which, under the name of false glory, it had produced on the peace and happiness of mankind. They condemned the pursuit of it when it led its followers out of the path of virtue, and taught that the praise of the wise and of the good only was to be desired.

But it was reserved for the page of Scripture to point out to us distinctly, wherein it is apt to be essentially defective and vicious, and to discover to us more fully its encroaching nature and dangerous tendencies; teaching us at the same time, how, being purified from its corrupt qualities, and reduced under just subordination, it may be brought into legitimate exercise, and be directed to its true end.

In the sacred volume we are throughout reminded, that we are originally the creatures of God’s formation, and continual dependents on his bounty. There too we learn the painful lesson of man’s degradation and unworthiness. We learn that humiliation and contrition are the tempers of mind best suited to our fallen condition, and most acceptable in the sight of our Creator. We learn that these (to the repression and extinction of that spirit of arrogance and self-importance, so natural to the heart of man) it should be our habitual care to cherish and cultivate; studiously maintaining a continual sense, that, not only for all the natural advantages over others which we may possess, but that for all our moral superiority also, we are altogether indebted to the unmerited goodness of God. It might perhaps be said to be the great end and purpose of all revelation, and especially to be the design of the Gospel, to reclaim us from our natural pride and selfishness, and their fatal consequences; to bring us to a just sense of our weakness and depravity; and to dispose us, with unfeigned humiliation, to abase ourselves, and give glory to God. “No flesh may glory in his presence; he that glorieth, let him glory in the Lord”—“The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted[76].”

These solemn admonitions are too generally disregarded, and their intimate connection with the subject we are now considering, appears to have been often entirely overlooked, even by Christian moralists. These authors, without reference to the main spring, and internal principle of conduct, are apt to speak of the love of human applause, as being meritorious or culpable, as being the desire of true or of false glory, accordingly as the external actions it produces, and the pursuits to which it prompts, are beneficial or mischievous to mankind. But it is undeniably manifest, that in the judgment of the word of God, the love of worldly admiration and applause is in its nature essentially and radically corrupt; so far as it partakes of a disposition to exalt and aggrandize ourselves, to pride ourselves on our natural or acquired endowments, or to assume to ourselves the merit and credit of our good qualities, instead of ascribing all the honour and glory where only they are due. Its guilt therefore in these cases, is not to be measured by its effects on the happiness of mankind; nor is it to be denominated true or false glory, accordingly as the ends to which it is directed are beneficial or mischievous, just or unjust objects of pursuit; but it is false, because it exalts that which ought to be abased, and criminal, because it encroaches on the prerogative of God.

The Scriptures further instruct us, not merely that mankind are liable to error, and therefore that the world’s commendations may be sometimes mistaken; but that their judgment being darkened and their hearts depraved, its applauses and contempt will for the most part be systematically misplaced; that though the beneficent and disinterested spirit of Christianity, and her obvious tendency to promote domestic comfort and general happiness, cannot but extort applause; yet that her aspiring after more than ordinary excellence, by exciting secret misgivings in others, or a painful sense of inferiority not unmixed with envy, cannot fail often to disgust and offend. The word of God teaches us, that though such of the doctrines and precepts of Christianity, as are coincident with worldly interests and pursuits, and with worldly principles and systems, may be professed without offence; yet, that what is opposite to these, or even different from them, will be deemed needlessly precise and strict, the indulgence of a morose and gloomy humour, the symptoms of a contracted and superstitious spirit, the marks of a mean, enslaved, or distorted understanding. That for these and other reasons, the follower of Christ must not only make up his mind to the occasional relinquishment of worldly favour, but that it should even afford him matter of holy jealousy and suspicion of himself, when it is very lavishly and very generally bestowed.

But though the standard of worldly estimation differed less from that of the Gospel; yet since our affections ought to be set on heavenly things, and conversant about heavenly objects; and since in particular the love and favour of God ought to be the matter of our supreme and habitual desire, to which every other should be subordinated; it follows, that the love of human applause must be manifestly injurious, so far as it tends to draw down our regards to earthly concerns, and to bound and circumscribe our desires within the narrow limits of this world. Particularly, that it is impure, so far as it is tinctured with a disposition to estimate too highly, and love too well, the good opinion and commendations of man.

But though, by these and other instructions and considerations, the Holy Scripture warns us against the inordinate desire or earnest pursuit of worldly estimation and honour; though it so greatly reduces their value, and prepares us for losing them without surprise, and for relinquishing them with little reluctance: yet it teaches us, that Christians in general are not only not called upon absolutely and voluntarily to renounce or forego them; but that when, without our having solicitously sought them, they are bestowed on us for actions intrinsically good, we are to accept them as being intended by Providence, to be sometimes, even in this disorderly state of things, a present solace, and a reward to virtue. Nay more, we are instructed, that in our general deportment, that in little particulars of conduct otherwise indifferent, that in the circumstances and manner of performing actions in themselves of a determined character and indispensable obligation, (guarding however against the smallest degree of artifice or deceit) that by watching for opportunities of doing little kindnesses, that by avoiding singularities, and even humouring prejudices, where it may be done without the slightest infringment on truth or duty, we ought to have a due respect and regard to the approbation and favour of men. These however we should not value, chiefly as they may administer to our own gratification, but rather as furnishing means and instruments of influence, which we may turn to good account, by making them subservient to the improvement and happiness of our fellow creatures, and thus conducive to the glory of God. The remark is almost superfluous, that on occasions like these we must even watch our hearts with the most jealous care, lest pride and self love insensibly infuse themselves, and corrupt the purity of principles so liable to contract a taint.

Credit and reputation, in the judgment of the true Christian, stand on ground not very different from riches; which he is not to prize highly, or to desire and pursue with solicitude; but which, when they are allotted to him by the hand of Providence, he is to accept with thankfulness, and use with moderation; relinquishing them when it becomes necessary, without a murmur; guarding most circumspectly, so long as they remain with him, against that sensual and selfish temper, and no less against that pride and wantonness of heart, which they are too apt to produce and cherish; thus considering them as in themselves acceptable, but, from the infirmity of his nature, as highly dangerous possessions, and valuing them chiefly not as instruments of luxury or splendour, but as affording the means of honouring his heavenly Benefactor, and lessening the miseries of mankind.